“And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto a holy place, for a memorial before HaShem continually” – Exodus 28:29, JPS 1917 Tanach
As a type if remembrance of the twelve tribes of Israel, so that the merits of the founding fathers of each tribe come before Him continually (Sforno). Thus, the children of Israel will be judged favorably in light of the merits of the progenitors of each tribe. This reliance upon the moral ground of a previous generation is not the norm of society today. Rather, the cultural shift rejects the past in favor of individualized styles and personal paths. Yet, there is something to be said for the norms and traditions of the past. In fact, it is precisely the continuance of values, dor vador generation upon generation that sustains the Jewish people in a world of shifting sands.
Inasmuch that one man, namely Aaron and all subsequent Kohein Gedolim took upon himself to bear the names of the children of Israel, his responsibility as an intermediary between the people and G-d denotes the sacredness of his role. This is also in contrast to the zeitgeist, wherein distrust of authority is rampant. However, we are a people of tradition, dependent upon HaShem and those who represent Him in the best interests of K’lal Yisrael. And who will bear the names of the last generation before Moshiach? It is a monumental role to be fulfilled.
The Lubavitcher movement opted in favor of an emphasis on the individual as a lamplighter, responsible for “lighting the lamps” of Yehudim who are in need of encouragement in the right direction. Even so, ad mosai? We wait longingly, for the Geulah, wherein the fruition of the generations will be revealed, when the Kohein Gadol will once again bear our names. Until then, we are not forgotten, nor forsaken, no matter how rough the challenges are in Olam Hazeh.
The B’nei Yisrael (Children of Israel) were on the poise of entering the Promised Land. Yet, they may have been overconfident, because of their recent victory over the two kings, Sichon and Og, who represented the last obstacles for B’nei Yisrael to conquer, before entering the land of Canaan. These kings had challenged the Children of Israel, inasmuch that Sichon and Og, and all their ilk were serving as the protectors of the seven Canaanite nations, of whom would be imperiled by Israel, once B’nei Yisrael entered the Land.
Nevertheless, Sichon and Og were defeated, thereby boosting the morale of B’nei Yisrael. Moshe took advantage of this opportune time to deliver a speech that would last thirty-seven days. His opening words consisted of a veiled rebuke of the nation; i.e., rather, than directly mention their transgressions, he alluded to them by place-names where they had sinned. The subtle nature of the rebuke was designed to prevent the antagonism, that might have occurred on the part of the B’nei Yisrael, if Moses was more direct in pointing out their failures.
This reminder may have inspired them to consider in their own hearts, the nature of their aveiros (sins), eliciting a greater sense of teshuvah (repentance) than had been previously acquired. In like manner, HaShem will send us signs, initially gently reminding us; yet, if we do not hear the wake-up call, it will become harsh. So, “Let us search and try our ways, and return to the L-RD” (Lamentations 3:40).
“Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous [zealous] for My sake among them, so that I consumed not the children of Israel in My jealousy.” – Numbers 25:11, JPS 1917 Tanach
There are particular moments in life, that stand out in relief against the ordinary. Sometimes, we may think of these moments as opportunities to experience life, to a greater degree, than our previous collection of unique times. Yet, there are moments that are not about passive experience, rather, that demand a response, to meet the requirement of some challenge presented to us in a manner that we had not previously expected.
When B’nei Yisral (the Children of Israel) were weeping in front of the Mishkan after realizing the gravity of their aveiros (sins), an Israelite Prince brazenly took a Midianite Princess into his tent, in front of Moses, Aaron, and the people. This was the same type of effrontery that the people were grieved over; yet, no one responded except for Pinchas. Because of the zealousness of Pinchas, the plague was stopped, and he was rewarded an eternal covenant of peace.
The people, as brought out in Nesivos Shalom, were initially indifferent to the immorality that they witnessed, despite their immersion in teshuvah (repentance) at that moment. Yet, it is not clear whether their weeping was truly out of remorse. Pinchas leapt into action, even without a nod of the head from either Moses and Aaron; he acted out of zealousness, on the spur of the moment. This action sent shockwaves throughout the community, making a strong impression on a lukewarm people.
As long as I am contributing to the world, something of importance, I am content in my efforts to bring awareness, positivity, and renewal with a conscience focused on the values that I uphold as a human being with the temerity to speak boldly about what is important amidst the chaos.
Recently, I had an experience while reading a book by Viktor Frankl, wherein I resonated with a passage having to do with a man who decided to reclaim his life. I felt as if it was also time for me to do so. These kinds of spiritual motivations occur in real-life situations as well. Those whom inadvertently bring us back to the roots of ourselves, may do so unknowingly; yet, these encounters have been arranged from shomayim (heaven) for the sake of our spiritual growth.
I am reminded how years ago, an activist acquaintance of mine, when I associated with Leftists, told me that I can not remain neutral regarding the Israeli-Palestinian Conflict. He framed his statement in a manner that connoted neutrality as a stance that was not moral. Indeed, reflecting upon this now, I concur, in light of what Simon Wiesenthal said, that to remain silent in the face of evil is to be complicit. I am paraphrasing his well-known statement. And, now, I cannot remain silent.
I am disgusted with the video footage I watched of anti-Israel and pro-Hamas supporters outside the Amtrak Union station in Washington D.C. The facsimile of the Liberty Bell was vandalized, as was the statue giving credence to the discovery of a New World by Christopher Columbus. It is here, where a year and a half ago, I spoke with someone who attempted to give me advice, pertaining to my relentless cause of raising awareness of the dangers of Woke Ideology. He seemed to think that in doing so, I was placing myself in the fray, by countering the ideology, as if I was no different than them. This has remained with me ever since, and is why I try to transcend my critiques by making clear my values, and offering a way to higher ground. So, here goes my attempt to contribute something more than reactionary feedback to the chaos that plagued D.C. today when Netanyahu spoke at Congress.
What is the angst that drives protestors? Frustration is a key element, as mentioned by Eric Hoffer, in his book, The True Believer. It is the angst that fuels the fire of activists and would be do-gooders, today’s social justice warriors who rise up against the establishment in general for the sake of so-called vague sense of freedom, with cries of “liberation,” unaware of the original meaning intended. From the Marcusian mentality, liberation is that which frees human beings from the constraints of morals, so that their impulses can reign. That is the underbelly of radicalism that energizes the Leftist rage against the machine.
The same chants twenty years ago, that I heard in Philadelphia and L.A. are being heard in Washington D.C. “The people united shall never be defeated,” and “whose streets our streets.” I would think that they must also be chanting “No Justice No Peace,” the rallying cries of the Left. Yet, the pro-Hamas activists are not the kin of the radical Left, per se; rather they are the ilk of barbarism that plagues the world. It is appalling to witness their support for a terrorist group that committed horrific atrocities on October Seventh in Israel.
I would like to be able to get along with people in my social sphere, including those who believe, think, and live differently than me, depending upon their ideological beliefs or casual attachment to their sense of Jewishness. I am guilty to of a casual attitude toward my own level of Yiddishkeit, and suffer when I deviate from the path. Yet, as conveyed in the above-mentioned poem, both the chaff and the wheat are mixed together within the congregation of the faithful and the faithless. And, outside the perimeter of my very small world, I see humanity through a blurry lens, unable to see seeds of redemption or a spark of renewal in those who condemn themselves by way of their own inhumanity.
I will not take up a sign to protest, nor counter-protest; however, I will take up the pen, figuratively speaking, while I type out these words on my keyboard: To remain silent in the face of evil is to be complicit with the worst traits of humanity as they arise in the hearts of mankind, sentenced to despair by their own unbelief in a G-d who has already promised that through following His commandments, we may transcend our base desires, hateful inclinations, and misguided intentions.
This is the message that needs to be proclaimed, in like manner that a university student paraded a Moshaich Now flag through the U.C.L.A. pro-Palestinian campus encampment, during students protests, only a month or two ago. Of course, I defer to the power of words, rather than any kind of violence, as enshrined in the scene in the Indiana Jones movie, where the historian says, “The pen is mightier than the sword.”
Ultimately, what is needed is compassion toward others, who disagree with us, and forgiveness of those who tread upon our toes. Yet, this only works for certain within the framework of a mutual agreement between those in a group of people committed to the same values. Expressing radical compassion to those who are our enemies is above and beyond the call duty. Even so, at least not partaking in their own sins of hatred and intolerance is a step in the right direction. We are all called toward righteousness in accord with HaShem’s divine vision for the world. It is clear from the scriptural accounts of that eschatological view, that not everyone will agree with The Plan. There are times when we must look after our own conscience, making sure to preserve the values that we uphold, so that we may remain human, in alignment with the Divine Blueprint. This may include speaking our mind for the sake of Truth. Eventually, only G-d will sort out the wheat from the chaff.
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.
“The Children of Israel shall encamp, every man at his camp and every man at his banner, according to their legions.” – Numbers 1:52
A census is taken. This is the third census taken since departing Egypt. The first one was taken after B’nei Yisrael left Egypt (Exodus 12:37). The second census was taken after the sin of the Egel (Golden Calf; Ex. 38:26). A year and one month after the Exodus, the Children of Israel are counted again, according to the number of males eligible for the legion (military).
Each of the twelve tribes of Israel is counted separately; yet, they are each a part of the whole. With the establishment of the Mishkan (Sanctuary), all the tribes have a central focus. Because of this centrality in regard to the tabernacle, each tribe would pool together its talents for the sake of Israel’s purpose of their avodas (service) to the HaShem.
The Levites “were not counted among them” (Numbers 1:47). For they were appointed “over the Tabernacle of Testimony, over all of its utensils and over everything that belongs to it” (Numbers, 1:50). They were also in charge of rebuilding the sanctuary, and taking it down, whenever the Children of Israel moved to a new location in the wilderness, during those forty years of traveling in the desert, wherein the B’nei Yisrael was preserved by G-d:
“He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye.” – Deuteronomy 32:10, JPS 1917 Tanach
Rashi comments, “There He surrounded them and encompassed them with the “clouds of Glory”; He surrounded them with the banners on their four sides” (Rashi; sefaria.org).
Pesach Sheini, the second Passover, for those who were impure, according to the definition of Torah, or were on a distant journey. Pesach Sheini connotes the idea of second chances. The Israelites who were not able to observe Pesach were given a second chance, one month later, on Nissan 14, in order to do so.
Today, the concept may be applicable to the personal instances of our lives, when we were given a second chance of some nature. Traditionally, matzoh is eaten on Pesach Sheini, although there is no requirement to eat only matzah. Apropos of the theme, let us all consider the second chance to re-evaluate our lives in the face of the challenges ahead.
The redemptive quality of the day may be fostered by praying for our own liberation from any obstacles preventing us from becoming better versions of ourselves. Although, we cannot simply affect an upgrade to a “better version of ourselves,” without harnessing the transformative grace of HaShem. G-d is our Designer, so only in accord with the design of the soul, may we be transformed for the better: this is an inner-change on a spiritual level.
What does this encompass? How can we envision this change? It’s important to acknowledge and work through negative emotions so they don’t linger or affect us negatively. Moreover, because this involves the opportunity for change in the immediate sense, it should be less overwhelming than thinking about changing a negative character trait. It is of benefit to focus on the here and now, by making changes in the moment, beginning with our breath.
In focusing on our breath, and, taking some deep breaths, we can begin to become aware of our feelings. Especially, when we are experiencing negative emotions, we can sort out our feelings, by starting with breath and awareness. The next step is acknowledgment of what we are feeling.
After this acknowledgment, that might include identifying the feeling(s), it is important to accept how we feel, before exploring in depth with ourselves the origin of these feelings. This only requires the attention of our mind in the moment, to notice what thoughts or associations arise from the feelings.
In Judaism, there is a difference between feeling a negative emotion, such as anger, and acting upon it. It is forbidden to act on anger in an inappropriate manner. However, in our day to day lives, we can give pause to the feeling, and prevent ourselves from letting the emotional response cause to say or do something that we would regret.
The essence of a second chance, in a religious sense is teshuvah (repentance). However, this requires more than confession of past sins, shortcomings and failures. It requires a change of heart, wherein we seek to “return to G-d.” Teshuvah is from the shoresh (root word), shuv, meaning “to return.” We do so by avoiding the habitual sins of the past and starting anew.
“Sanctify yourselves therefore, and be ye holy; for I am the L-RD your G-d.”
– Leviticus 20:7, JPS 1917 Tanach)
We are required to sanctify ourselves through the commandments, in order to become holy enough to draw near to G-d; as long as we are sanctified, we can draw near to G-d through prayer. Additionally, the Sages teach that both love and fear are necessary in our avodah service to HaShem. What is our avodah? Prayer from the heart. Chasidism teaches that prayer only ascends to the HaShem on two wings – love and fear.
Love originates from chesed; and, fear (awe, reverence and respect) is derived from gevurah. Yet, “Everything is in the hands of heaven except the fear of heaven” (Talmud, Tractate Berakhot 33b). Yiras HaShem (awe, reverence and respect toward G-d) must be fostered in ourselves, as this quality is not naturally given to human beings.
Nadav and Avihu over-exemplified the “love component” in their service (avodah) to HaShem. They sought to draw near to HaShem; yet, they did so in a way that was disrespectful to Him. Although they had good intentions, they did not exhibit the necessary component of gevurah; they disregarded the fact that they had not been commanded to perform this particular incense service.
They did not have permission from HaShem to approach the Mishkan (Sanctuary). They attempted to draw near to G-d without following the protocol. For ourselves, we have the prayers of the siddur (prayerbook) and the words of our heart, that only flow from sincerity.
“And the L-RD said unto Moses: ‘Wherefore criest thou unto Me? Speak unto the children of Israel, that they go forward.’” – Exodus 14:15, JPS 1917 Tanach
The Children of Israel hesitated. Moshe cried out to G-d. HaShem told him to “Speak to the Children of Israel, that they go forward.” Having already prayed for deliverance, the time was at hand; there was no further need for prayer, despite the imminent threat of the Egyptian army, poised opposite the encampment of B’nei Yisrael at the Sea of Reeds.
An east wind from HaShem caused the sea to part, and dried the floor of the sea for the safe passage of the Children Israel. Of this miracle, Melchita notes, as commentary to the Children of Israels words in the song of Moshe, “This is my G-d, and I will exalt Him” (see Exodus 15:2), that even the lowliest handmaid saw in terms of HaShem’s revelation through the forces of nature, what the prophets, later in Jewish history did not see.
The level of kedushah (holiness) that they received through the sublime experience at Sinai, when HaShem revealed Himself to them, brought them to a level. Then, after crossing through the sea, as a cleansed vessel, the Shechinah dwelt within them. The Sea served as a mikveh, whereas tevilah (immersion) was symbolic of a new start, a renewal of mind, body, and spirit; in essence, a rebirth, through purification in a mikveh, and the indwelling of the Shechinah.
The Cloud of Glory that protected the B’nei Yisrael, while encamped at the Sea of Reeds, was the external manifestation of the Shechinah, hidden within “the pillar of cloud that removed before them, and stood behind them,” protecting them from the Egyptians (Exodus 14:19-21, JPS). This is the renewal and protection that we seek today in the face of adversity.
In the midst of doubt and uncertainty, Amalek resurfaces in the form of a plot of Haman, an Amalekite, who preys upon the Jews, as a result of his megalomania. He simply cannot endure the refusal of Mordechai to bow down to him and detests Mordechai the Jew. Yet, it will not suffice his devious mind to only do away with Mordechai, he hatches a plot to exterminate the Jewish people living in 127 provinces of the empire under the reign of King Ahasuerus.
The initial insecurity of the Jews at the time was predicated upon their exile, living in a foreign land. Their status as people whom G-d promised the land of Israel was in limbo, as if they may have been asking themselves, if we are the covenant people, then why are we living in exile?
The reason from G-d’s perspective is found in kitvei kodesh (holy scripture), inasmuch that they were exiled for seventy years for every year that they did not observe the Shemitah year, wherein the land lies fallow, so that the land of Israel could finally receive its due resting period. Yet, their thoughts may have wandered toward thinking the worst of the situation, as if they were bereft of a homeland and no longer favored by HaShem.
Interestingly, chassidus teaches that Amalek represents doubt. It is the part of us that neglects our true heritage as a segulah (treasure) in G-d’s eyes and cools us down in relation to our avodas (service to G-d). This is unfortunate, and only serves as a catalyst in the wrong direction, negatively impacting our spiritual journey in life. On the other hand, as Tevye would say, what binds us together in the spirit of our Yiddishkeit? Tradition.
The Tree of Life 