god – The Tree of Life

parasha Re’eh 5785

“Unto the place which the L-RD your G-d shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither come.”

– Deuteronomy 12:5, JPS 191 Tanach

The Jewish people are to direct their activities toward the hope and aspiration of fulfilling the essence of the commandments. We learn this from understanding that the Children of Israel were instructed not to worship other gods in places where other nations had done so, nor to worship HaShem in like manner that other gods were worshipped. Rather, only “unto the place which the L-RD your G-d shall choose” (12:5). In other words, only HaShem was to be worshipped in the manner prescribed, at a particular location.

The JPSN (1985) version reads, “to establish His name there.” Where in our lives have we established G-d’s name? It is established in synagogues where we daven, through our presence and prayers. Yet, to establish His name in our hearts, our behavior and the world wherein we dwell is paramount. The places where other gods were worshipped were destroyed in Eretz Canaan and later again in Israel after they were frequented again by the Israelites.

Today, many have gathered themselves around secular “gods” to whom much time and effort is devoted. Yet, once a year, we are commanded to set aside our extraneous interests that are of little benefit to the soul, if not contrary to the path intended for us. We are to remember what it was like for ancestors to leave Egypt in haste, as if we were there, fleeing from the idolatry, slavery, and oppression toward a new life in the desert, where the Torah was entrusted to us.

Furthermore, as recounted in parasha Re’eh, we are to eat unleavened bread for seven days, in order to “remember the day of your departure from the land of Egypt as long as we live.” This commandment is given anew to the generation about to enter the Promised Land. Every day we can enter anew by turning our heart toward HaShem and his mitzoth, casting our sins behind us. We are restless, yet, when we permit ourselves to center our lives on what is most important to nourish the soul, we may rest in Him and have true peace.

dvar Nasso 5785

All human beings have the capacity to hope. When the B’nei Yisrael were enslaved in Egypt, their hope rested upon the promise of redemption, brought to them by the redeemer who would proclaim that G-d has remembered you, you are not forgotten. Being strangers in a strange land, the first generation of Joseph’s family were aware of the prophetic message to be delivered, and passed that onto successive generations. So, when Moshe arrived, and spoke those words, given to Him by HaShem, he was received by the people in earnest expectation of the redemption.

The culmination of this hope was manifested at Mount Sinai, where the Commandments were given after HaShem appeared to Moshe in the midst of cloud on the mountain. The people heard His voice for at least two of the commandments, and they saw the thunder and lightning. When the Mishkan was completed, HaShem took up residence in the sanctuary, appearing only when communicating to Moshe. And, “he heard the Voice speaking to him” (Numbers 7:89). In like manner that HaShem spoke to Moshe on Mt. Sinai, He spoke to Him in the sanctuary from behind the veil. This parallels the hiddenness of his presence in the clouds, now hidden behind the veil. Moreover, when Aaron went into the Kadosh Kadoshim it was only with incense, so the smoke would hide HaShem’s presence.

It is the same, when we seek to approach HaShem. Inasmuch that we need to search for Him in the darkness of our lives, His presence can be found in the midst of our nisyanos. We may find Him in the quietude of our inner sanctuary, where we may seek solace. Enter within, whether in the silence of the night or early morning hours. Hisbodedut, meditation in the form of speaking to Him with our own words is essential for the soul. In the midst of the darkness there is hope.

Shavuot 5785 Mattan Torah

“And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled. ” – Exodus 19:16, JPS 1917 Tanach

At Mount Sinai, the people in the camp trembled at the awesome display of HaShem’s Presence, amidst the thunder and lightning. The people’s sense of yiras HaShem (fear, awe, and reverence towards the L-RD) was elicited by the spectacular display, when the Commandments were given to B’nei Yisrael through Moshe (Moses). This may serve as an example for us, when we gather ourselves together, in order to receive the Torah anew in our lives on the day of Shavuot. The thunder and lightning that humbled the people at Sinai, demonstrates the importance of yiras HSahem for our own lives. “The fear of HaShem is the beginning of wisdom” (Psalm 111:10).

When we seek to develop awe, reverence, and proper respect towards HaShem, we are planting a foundation within us that will bring wisdom and understanding into our lives (see also Proverbs 9:10). G-d seeks to bring our heart into alignment with His ways, by compelling us to seek teshuvah, that we may start anew. The powerful reminder of thunder is a natural occurrence that should serve as a wake-up call. According to the Talmud, thunder was created for this very purpose (Berachos 59a). “G-d hath so made it, that men should fear before Him” (Ec. 3:14, JPS).

Awe, reverence and respect toward G-d is key. Too often we do not properly demonstrate our respect toward G-d; rather, for example, we act casually toward Him in services by chatting with others, instead of focusing on the words in the prayerbooks. And, in our own lives, the implementation of the commandments is overlooked for following in our own ways, as if we were free and independent, when we are really called to serve G-d and become dependent upon Him. So, let us seek renewal in our lives on this day of the giving of the Torah, honoring HaShem as our sovereign G-d.

dvar Shemini 5785

We are to approach G-d with reverence and awe, as well as to seek righteousness in the way we conduct our lives. That our lives should be imbued with holiness is a goal toward which all should aspire. Yet, we are not to raise ourselves above the definition of our calling. While, on the one hand, we speak of going from level to level, this is true and worthy to pursue in regard to our individual derech (path), comprising our journey of the soul, growing ever closer to HaSHem in service to Him. However, not all are called to be rabbis or congregational leaders in some capacity or another. Rather, we remain humbled in the eyes of G-d, when we are content with our positional bearings in a congregation and life at large.

Nadav and Avihu sought more than HaShem had bestowed upon them, in terms of their status and service toward G-d. They sought more than the fair portion that was allotted to them; and, they went beyond the boundary established for them. Was it status that they sought? Or a closer connection to G-d that they thought could be experienced by bringing an offering of their own design? Chazal teaches that they were both inclined toward a greater relationship with G-d than their station permitted, and were impatient with Moses and Aaron, seeking to usurp them, if only for a moment, when they perhaps thought their venture into the sanctuary would have gone unnoticed. Yet, G-d is omniscient, and a discerner of hearts.

The Torah records Moses recalling something that HaShem had told him earlier on, concerning those who are near to Him: “This is that HaShem spoke, saying: Through them that are nigh to Me I will be sanctified, and before all the people I will be glorified.” The Targum implies that the sanctity of the sanctuary was being protected, against the heedlessness of Nadav and Avihu, for they were not mindful of the true reverence toward G-d that is not a a selfish act, intended to benefit those who serve, rather that G-d is glorified in our service toward Him.

Renewal of the Soul

A Pesach Reflection on True Freedom:

Our freedom is not guaranteed, unless we cooperate with HaShem. There were many in Egypt, who were left behind, because their hearts were not open to change. Imagine leaving everything you know behind you. All your comforts in this life, and everything that you take for granted would be exchanged for the emptiness of a barren desert. Yet, it is precisely within unfamiliar territory, within the fertile void, where the shadows of the past still linger, while the promise of a new day approaches, here, is where transformation, in desert of our lives, may occur. Every moment is given along with an opportunity of renewal.

For the Children of Israel, G-d orchestrated the perfect opportunity of redemption, brought forth at midnight, when the tenth plague struck the land of Egypt. Not a single house of the Egyptians was left untouched by this plague, while the homes of the Israelites were safeguarded by the sign of the blood on their doorways. This sign represented their faith in HaShem to deliver them from Egyptian slavery.

From the depths of their heart, they cried out to G-d for 216 years, until they received their redemption. If we cry out about our challenges in life today, our nisyanos (sorrows) that burden our soul, we must cry out to HaShem. We can not voice the concerns of a troubled heart into a vacuum of space and time, expecting release. We must direct our troubles to G-d within the framework of exile and redemption, both past and present.

In like manner that blood was smeared on the doorposts of our ancestors’ homes, the doorway of our heart must be purified through teshuvah in order to receive atonement and release from bondage to our sins. If the influence of the yetzer hara upon our soul is to be diminished, then we need to seek G-d’s help in doing so. Deliverance through the right hand of G-d means trusting in His strength to redeem us from all that plagues our lives, darkens our spiritual insight, and burdens our conscience.

parasha Ki Tisa 5785

Elevation demands heavenly insight, a focus on the promises of G-d for K’lal Yisrael on both a communal as well as a personal level. Therefore, in consideration of the half shekel, commanded to be given by the Children of Israel, it is relevant to consider the connotation of the word, rosh, “to lift up.” This word may connote the taking of a census. Yet, it may also be applied to the spiritual status of those who contribute the shekel, that serves as representative of them as an individual counted within the overall populace.

It is understood as an elevation of their soul to a higher level, bringing the individual closer to HaShem through the contribution made. When we give of our wealth on earth, we will be storing up treasures in heaven. Our good deeds are the only things that accompany us on the soul’s journey. In the morning prayers, as per a Talmudic passage we learn that while we do receive reward on earth for our mitzvoth, like tsedokah, the principle reward is in heaven.

In order to draw closer to HaShem, we bring an offering from our own possessions, from what is of value to us, like our monetary funds, time, or space that we share with others, as we contribute to the welfare of our communities. We are lifted up closer to G-d, when we give of ourselves to others, in whatever form our capacity permits. In fact, one translation of the Shema, is to love HaShem, with all of our heart, soul, and resources. We may give of our resources that may include more than money, time, and space, as well as offering ourselves, in order to be present with others; i.e. to serve as a witness in the midst of their nisyanos, and offer comfort.

Additionally, our resources could include our talents, that we may also use to serve G-d and others, as our capacities permit. It would be negligent not to use our skills in a way that serves G-d and others, as per the guidelines established through the commandments. So, we may give to others, using the skills, background and vocation we have acquired in life.

Also, consider that the sages teach that the Hebrew word, ahavah, meaning love, implies giving. We are commanded to love our brothers and sisters, and extend that love to others as well, since all mankind has a spark of G-d inside them, we are all created in G-d’s image. Yet, specifically, within the framework of K’lal Yisrael, we are bound together as one people, and responsible for each other. The half shekel is symbolic of this unity, because we may view ourselves as incomplete without each other. Joined together, we become part of the whole.

As a caregiver for my elderly mother, I have been able to harness the skills that I have developed over the years, for the sake of using them in regard to caring for a loved one. This is the essence of Kibud Av v’Em. Moreover, I am also acquiring new skills, learning along the way, as well as increasing my understanding of her needs.

The other day, another resident at the Rehab, where my mother is recovering from a broken hip, needed to call her daughter. She had arrived earlier that morning, and was distraught, because she did not know whether her daughter knew where she was. At first, she attempted to speak to me in Yiddish, until I told her that I was not a Rabbi, and never learned Yiddish, because I grew up as a Conservative Jew, and became ba’al teshuvah, later in life.

So, I let her use my phone, and finally after several tries, she was able to reach her daughter. In giving her my attention, my mother, who was sitting at the same table in the dining room as her, did not have my undivided attention as usual. However, K’lal Yisrael is responsible to each other.

parasha Mishpatim 5785

After the Children of Israel left Mount Sinai, where HaShem revealed Himself amidst the thunder, lightning and sounds of the shofar, the Torah begins to record the mishpatim, the civil laws and such that also derived from Sinai. How are we to view the contrast between the awesome nature of the Sinai experience, and the listing of these very practical las that are meant to govern the details of life in respect to societal issues?

The revelation at Sinai was an overpowering display of the magnitude of G-d’s presence when he “descended” upon Sinai, wherein even a lowly handmaid experienced more prophetic insight than the prophets who were to come in later years, according to the Talmud. When we consider the mishpatim, these seem very dry, compared to the experience at Sinai. Perhaps, we are meant to understand that “religion,” so to speak, is not only about awesome spiritual experiences, rather, also, comprises the actual observance of Torah within all facets of life.

Therefore, not only in the synagogue where we connect to HaShem by transcending the mundane, but, even in the myriad details of our lives with respect to justice and fairness in society. When we reflect on this dual understanding of Judaism, then we should arrive at the realization of how “everything matters,” in respect to our Emunah. Our faith in HaShem can not only be an abstract faith, disconnected from the other areas of our lives outside of the synagogue. Our faithfulness to HaShem includes our responsibilities to others as designated by Torah.

There is no divide between religious belief and the practice of our faith with respect to carrying out the responsibilities that are placed upon us. They are part and parcel of the same essential nature of what comprises Judaism – a way of life that enters all arenas of our lives. Yet, faith, hope and trust in G-d can carry us through the challenges of attempting to lead righteous lives.

parasha Vayeishev 5785

It makes perfect sense for Yaakov’s son, Yoseph to also encounter an angelic being in the physical form of a man. In this week’s parasha, Vayeishev, Yoseph is sent on the mission to check up on his brothers, who are pasturing sheep at Shechem. When Yoseph seems to be meandering, and perhaps straying from his intended course to fulfill the task given to him by his father, grooming him as the next leader of the family, he happens to meet a man.

According to Rashi, this is the angel Gabriel, who points him in the right direction towards Dothan where he will find his brothers. Ramban explains, that “the Holy One, blessed be He, sent him a guide without his knowledge in order to bring him into their hands” (commentary on Genesis 3:15, sefaria.org). The significance of sending an angel is elaborated upon: it was necessary, so that the counsel of HaShem would be carried out (Proverbs 19:21).

This occurs against the backdrop of jealousy, already being harbored by his brothers, because of his dreams of superiority that he shared with his family. When he arrives, they take the opportunity to prevent him from gaining leadership over them, by selling him to passerby on their way to Egypt. We know the rest of the story of how Yoseph suffers, accused wrongly, landing up in jail, until he is released and ushered into Pharoah’s court.

Had he missed the mark, by not being able to find his brothers in Dothan that fateful day, he would not have been able to procure the means for preserving his family’s lives during the famine that ensued twenty-two years later. The question is what can we learn from this occurrence, whereof almost going astray, divine intervention leads him back upon his designated path in order to accomplish his divine mission?

In life, there are times that are crucial, for some future reckoning that we are unable to see down the road, that something needs to happen to keep the present in sync with the prescribed future of an individual. And, we cannot predict how that singular meeting, event, or decision will impact others after it plays out in the aftermath. These may be understood as choice points in our lives, where hashgacha peratis (divine guidance) plays a role in the unfolding of a situation for the sake of posterity.

motzei Balaak 5784

motzei Shabbos: parasha Balaak 5784 – Be Thou Not Duplicitous

“He that planted the ear, shall he not hear? He that formed the eye, shall he not see?” – Psalm 94:9

“Know what there is above you: an eye that sees, and ear that hears, and all your deeds are written in a book.” – Pirkei Avos 2:1, sefaria.org

When Balam set out on his journey with HaShem’s permission to go, upon the condition that he only speak what HaShem permits him to say, he left in the early morning, after saddling his own donkey. This shows that he was very eager to go, and couldn’t wait for an attendant to saddle the donkey for him. Why was Balam so zealous about his mission, if HaShem clearly stated that only a blessing shall proceed from his mouth, rather than a curse like he was Hired by Balaak, King of Moab?

Even though HaShem gave him the ego ahead, when Balaam set out in the morning, the Torah records that G-d’s wrath flared up. How can this be explained? HaShem sees all that we do, and hears all that we say; He also knows the hearts of all mankind. In Balam’s heart, he still intended to curse Israel; and HaShem knew that he was being disingenuous, exhibiting duplicity, as if he could hide his true intentions from G-d, Who is omniscient (all-knowing). That is why HaShem was angry; and, HE decided to send a malach (angel) as messenger to warn Balam about his intent to be malicious, by somehow attempting to circumvent G-d’s directive.

We would be wise not to follow in the footsteps of Balam. Rather than exhibit duplicity between our heart and our actions, we should seek integrity and honesty. In today’s world, many have taken it upon themselves to self-censure their thoughts, lest they receive adversity from Woke institutions where the work. They choose to be duplicitous, for the sake of protecting themselves from critique, loss of reputation and livelihood. In other words, they need to put forth a public persona for the sake of appearing as if they are in alignment with the Woke values of the establishment, while all along, inwardly harboring the truth for the sake of their integrity.

This dual mentality can erode the conscience and give leeway to the views of Woke ideology by not challenging it. In other words, it permits the system to continue unchallenged, by not speaking openly against it. It has been shown through statistics that most people worldwide do not support the pseudo-morality of Wokism. Yet, the majority remains silent, thus enabling the movement to continue unhindered. Eventually, those who would like to preserve their conscience will be constricted even more by a system that is encroaching evermore upon the individual. HaShem knows our hearts; yet, He would like us to speak the truth that resides within us.

parasha Shelach 5784

To send out scouts, for the sake of getting an idea of the lay of the land, complicated an already precarious situation. It was the people who entreated Moses to send out scouts (Deuteronomy 1:21-22), because of a lack of Emunah (faith), not fully trusting in HaShem to bring about their victory as they crossed over into the Promised Land. It is as if they were in league with ten of the twelve scouts, who echoed their concerns upon returning from the mission. Yet, Joshua and Caleb, the remaining two out of the twelve, brought back good news. What is the fundamental difference between the two and the ten?

Before the operation went into effect, Moshe, foreseeing trouble, took the distinct measure of enhancing the spiritual quality of Hoshea, by adding the letter “yud” to the beginning of his name, transforming him into Yehoshua (Joshua). What’s in a name? Adding the letter “yud,” with the gematria (numerical value) of ten, was like adding HaShem’s name to his. His new name Yehoshua means “G-d saves” or “G-d will save.” Thus, he was protected from the calumny of the ten scouts, unwavering in his positive estimation of the land.

Yet, what about Caleb? The Torah records that a man went to Hebron during the mission. That man is presumed to be Caleb, who went to the cave of machpaleh, where the patriarchs and matriarchs are buried. He went there to pray. Yet, the question remains, why did he choose to pray there? This is a prime example of praying at the burial site of a tzaddik (righteous person), in order to enhance the potential of one’s prayers being answered “in the merit” of the tzaddik.

“My forefathers, pray for mercy for me so that I will be saved from the counsel of the spies” (Sotah 3b, sefaria.org). So, it is clear that both Joshua and Caleb were not able to withstand the temptation to give in to a negative perspective of the land, based on a fear of the inhabitants; rather, they remained unwavering in their Emunah, because of the protections they received for the sake of strengthening their character from a transcendent Source.