Israel – Page 2 – The Tree of Life

parasha Vayikra 5784

The completion of the Mishkan was followed by the manifestation of HaShem’s presence, in the form of a cloud that filled the Tabernacle, and prevented Moshe from entering. Then HaShem calls (vayikra) to Moshe from the Ohel Moed (Tent of Meeting); He proceeds with instructing Moshe to speak to B’nei Yisrael, concerning the bringing of a korban (offering). The Hebrew word, “korban” is derived from the shoresh (root word), קרב meaning to draw near. This implies that the individual draws near to HaShem through the bringing of an offering.

The passage continues by describing five general types of offerings. The olah represents spiritual elevation, because the entire offering is burnt on the mizbeach (altar), sending the smoke to shomayim (heaven). The word olah is connected to the word aliyah, meaning to ascend. Next, the meal offerings are mentioned: “And when any one bringeth a meal-offering unto HaShem” (Leviticus 2:1, JPS). Literally, the verse reads, “when a soul brings a meal offering.” This is because a poor person who brings a meal offering, it is as if he offers up his own soul” (Rashi).

Next, the Torah discusses shloshamim (peace offerings), meant to reconcile the person to G-d and man. After this, the chatas (sin offering), and the asham (guilt offering) are mentioned. Both of these were brought specifically to atone for sin. Yet. the olah, burnt offering could also be made on a voluntary basis to atone for impure thoughts. All of these offerings give us an indication of what we need to be concerned about in our relationship to HaShem.

Taanis Esther 5784

“‘Think not with thyself that thou shalt escape in the king’s house, more than all the Jews. For if thou altogether holdest thy peace at this time, then will relief and deliverance arise to the Jews from another place, but thou and thy father’s house will perish; and who knoweth whether thou art not come to royal estate for such a time as this?’” – Esther 4:13-14, JPS 1917 Tanach

“There is no man who has not his hour, and no thing that has not its place.” – Pirkei Avos 4:3

Esther petitioned King Ahasuerus to spare her people. She, her maidens, and the Jewish people fasted for three days, before she approached the King. She was risking her life, in doing so, because, no one could approach the king without permission. Yet, she was emboldened to approach him, after fasting, with all of her people in support of her. This is the power of achdas – unity.

Queen Esther was given her moment: “who knoweth whether thou art not come to royal estate for such a time as this?” (Esther 4:14). Esther was made queen, before Haman hatched his plan to eliminate the Jewish people. She was being called to accept the reason, from a divine perspective, that she was made queen. HaShem arranges the remedy, before the sickness (Talmud).

We may also ask ourselves, to what responsibilities are we called for in our lives, based upon our position, skills, and abilities? Why has G-d placed us in the circumstances of our lives? For what purpose, according to His will? As we reflect on our past mistakes, or faults, and aveiros (sins) on Taanis Esther, let us also request that we will be strengthened to follow through on the tasks in life that are uniquely our own to fulfill as individuals. And, may we also see hidden remedies revealed as miracles in our own lives.

In like manner that Esther and the ewish people cried out to HaSHem, let us consider that we have HaShem to seek as a refuge, both then and now; we should not take His shield of protection for granted; “our refuge and fortress in Whom we trust” (Psalm 91:2). We should seek Him in all of our trials and tribulations, keeping in mind that He is the Source of our well-being.

Especially, at this time in history, wherein we are challenged in such a time as this, to face the realities of the day. What is our unique role as a people at this time? And, what can we do to confront the nisyanos (trials) that we face in the midst of division, strife and hatred. Moroeover, to pray for K’lal Yisrael (All of Israel), especially, to remember our brothers and sisters in Israel.

Purim Katan 5784

“Hope deferred maketh the heart sick; but desire fulfilled is a tree of life.”

– Proverbs 13:12, JPS 1917 Tanach

Expectations in life are often deferred until a later time than one may have hoped. This may be true for prayer, as well as whatever personal goals in life that one may have in mind. It is also true for the holiday of Purim, when there is a “leap year” in the Hebrew calendar. Because Passover is always to be celebrated in the Spring, an extra month is added to the Hebrew calendar seven times within a nineteen year period. Otherwise, Pesach (Passover) would end up being in the winter. Another explanation given is that because the Hebrew calendar is a lunar calendar, a month is added according to the specific calculations, so that it will correspond to the solar calendar. During a leap year, the extra month of Adar Sheini (Adar Two) is added, before the month of Nissan.

During a leap year, the question may be asked, “So when do we celebrate Purim – the first month of Adar or the second month of Adar?” The answer given is that we celebrate Purim during the second month of Adar, about a month before Pesach as usual. So, at the beginning of the first month of Adar, that is on Rosh Chodesh Adar 1, the expectation of Purim which is usually celebrated on the fourteenth of the month may be in our thoughts. Yet, during a leap year, the holiday is not celebrated until six weeks later.

Therefore, two weeks after Rosh Chodesh Adar 1, when Purim would normally be celebrated, instead we recognize the day as Purim Katan (Small Purim). On this day (14 Adar 1), it is considered praiseworthy, although not obligatory, to increase one’s sense of joy with a festive meal, and, perhaps, a little bit of wine. At least, this small amount of joy that we bring into our lives, may offset the unfulfilled expectation of the greater joy felt on the actual holiday of Purim. Additional customs include reading the megillah on one’s own to recall the Purim story and giving charity. Also, Purim Katan would be a good time to think about the miracles in our lives and begin preparing for Purim – thirty days ahead of time – by reading about the significance of Purim, along with its observances.

Incidentally, the day before the holiday of Purim is called Esther Taanim, the fast of Esther. Although we do not fast on the day before Purim Katan, traditionally, some exceptionally devout people will at least skip snacks between meals. Ultimately, we should reflect upon the essential truth that true and lasting joy is not dependent upon festive meals, nor the consumption of alcohol. True joy results from serving G-d, in whatever capacity we are able. The more devotion, the greater joy, in the sense of a feeling of contentedness that accompanies our overall fulfillment of purpose, for the sake of one’s soul.

“He that is of a merry heart hath a continual feast.”

– Proverbs 15: 15, JPS 1917 Tanach

Challenging the Polarities

I am an introvert; however, I am not shy. There is a difference between introversion and shyness. While shy people would like to be able to socialize with others, yet, find this challenging, introverts are not inclined to socialize with others, yet, can do so when necessary. So, I have no anxiety around conversing with others, when engaging in conversation beyond the usual small talk that people make. And, I have even become more open to speaking with others.

With this in mind, I showed up at a local pro Palestinian protest at a university campus as a peaceful counter presence, intent on conversing with anyone who was receptive to converse with me. After the protest, while the protesters were still present, I was talking with several pro-Israel students, when one of the co founders of the university SJP club approached me and introduced himself. We conversed for about ten minutes.

Additionally, I met a Jewish student who viewed Israel disfavorably; yet, we were able to connect as fellow Jews. This only goes to show that divisions can be crossed, rifts can be mended, and the impossible become possible. This is only the start for me with similar endeavors, as I plan to show up at a panel discussion next week, sponsored by the SJP university club.

This is not something that I would recommend for anyone. For myself, I have a strong background of understanding within the framework of the pro-Israel stance that I uphold. Moreover, I am somewhat familiar with the history of the Israeli-Palestinian conflict going back at least to 1935. Historical context is important, because most of the lies have sprung up irrespective of the historical facts.

In engaging in conversation with anyone about this conflict, it is important to know how to recognize false narratives that might challenge the truth. So, before I attend the panel discussion, I will continue to educate myself, in order to strengthen my stance. HaShem willing, something positive will result from the breaking down of walls that separate.

Tu b’Shevat 5784

Tu b’Shevat: a mini Guide

“It is a good custom for the faithful to eat many fruits on this day and to celebrate them with words of praise.” – from Pri Etz Hadar ch. 1, sefaria.org

Baruch atah H’Shem Elokeinu melech haOlam borei pri haEtz

(Blessed are you, L-rd our G-d, who creates the fruit of the tree).

Baruch atah H’Shem Elokeinu melech haOlam shehechiyanu, v’kiemanu, v’higianu lazman hazeh

(Blessed are you, L-rd our G-d, who has granted us life, sustained us, and brought us to this season).

The concept of enacting a tikkun (rectification) through the conscious eating of a variety of fruits on this day is exemplified within the teachings found in the Pri Etz Hadar – Tree of the Goodly Fruit – that serves as a type of manual for Tu b’Shevat. To eat with intention (kavannah), means to acknowledge the spiritual significance of the day, as well as the symbolism from different types of fruits. Especially important are the seven species from Israel mentioned in Torah:

“A land of wheat and barley, and [grape] vines and fig-trees and pomegranates; a land of olive-trees and honey. – Deuteronomy 8:8, JPS 1917 Tanach

Also included as traditional favorites for Tu b’Shevat are the following:

carob chips, dried apples, dried pears, raisins, grapes, and wine, if having a Tu b’Shevat fruit seder.

Pharaoh’s Recalcitrance, G-d’s Glory

motzei Shabbos dvar: parashas Va’eira 5784

“For this cause have I made thee to stand [endure], to show thee My power, and that My name may be declared throughout all the earth.” – Exodus 9:16, JPS 1917 Tanach

“G-d’s name would be declared from generation to generation because of the signs which He performed.” – Ibn Ezra, sefaria.org

As the ruler of Egypt, the world’s leading superpower at that time, Pharaoh was not interested in receiving a higher authority than himself. H’Shem continually hardened Pharaoh’s heart, so that he could endure the plagues, and remain recalcitrant against G-d’s divine plan to free B’nei Yisrael from bondage; this may be understood as enabling Pharaoh to continue in his resistance.

The so-called gods, the Egyptian deities that his people worshipped, were approached from the perspective of gaining outcomes that would best suit Pharaoh’s own ambitions. There was no sense of obedience to these deities, in regard to a set of principles, or guidelines, thusly decreed from a sense of morality; there was only an attempt to appease the wrath of the deities when some natural occurrences were unfavorable to the population – an opportunistic strategy.

Yet, with H’Shem, there is both justice and mercy, above and beyond the understanding of mankind, in regard to His commandments; therefore, He responded with justice upon Egypt, carried out in the form of ten plagues; and, mercy towards the Children of Israel, who cried out to him in their suffering. Elsewhere it is written, “I will be gracious (חנן) to whom I will be gracious, and I will show mercy (רחם) on whom I will show mercy” (Exodus 33:19).

Because of Pharaoh’s unrepentant heart, H’Shem could not show mercy towards him; moreover, later, by hardening Pharaoh’s heart, he strengthened Pharaoh’s position. Rashi explains that the first five times, Torah mentions that “Pharaoh’s heart was hardened,” thus implying an act of self-volition.

Only, for the sake of bringing about the fulfillment of the plagues decreed upon Egypt, did Hashem permit Pharaoh to remain resistant. He was essentially bringing Pharaoh’s unrepentance to fruition for the sake of G-d’s glory, as He was able to demonstrate His sovereignty through the plagues.

Companionship for the Sake of Heaven

We all have our appointed tasks in life; perhaps, instructed from Above through our intuition, we feel compelled to go forward with courage to accomplish, what no one else can in our place. All, who are part of K’lal Yisrael are of one body, metaphorically speaking, inasmuch that our well-being depends not only our Source of Life, rather, also, on our connection to each other.

Bundle of Life

weekly Torah reading: parasha Vayechi 5784

“Vayechi Yaakov (And Jacob lived).”

– Genesis 47:28, JPS 1917 Tanach

When Jacob arrived with his family, having traveled from the land of Canaan to Egypt, to where Joseph, his son greeted him, he and his family settled in the land of Goshen. Jacob spent the last seventeen years of his life there, comforted by his reunion with Joseph, and the bountiful plenty of the choicest land in all of Egypt. The land of Goshen encapsulated an environment, somewhat removed from Egypt proper, therefore, providing an isolated locale for Jacob’s family to preserve the values of the patriarchs, Abraham, Isaac and Jacob.

Moreover, goshen, meaning “drawing near” was a place where the twelve tribes of Jacob could “draw near” to H’Shem; so, with this in mind, Jacob “sojourned” in the land of Egypt” (Psalm 105), while setting his hopes on Olam Haba. For to sojourn means to reside temporarily in a place; while, on the other hand, Jacob knew that his true home was with H’Shem.

During years prior, he was able to transcend his circumstances by prevailing upon H’Shem’s covenantal promises to him, thereby triumphing over Laban and Esau. He endured much while working for his Uncle Laban; he also was greatly disconcerted in regard to his encounter with his brother, Esau. Yet, H’Shem was with him in the midst of his trials – this exemplifies H’Shem’s immanence. At other times, when H’Shem seems more distant from us, this denotes His transcendence, and should compel us to pray to Him, as did Jacob.

In the last seventeen years of his life, Jacob was drawing near to his more permanent home, when he would be “gathered to his people” (Genesis 49:29). The “bundle of life,” wherein the souls of the righteous are wrapped up in the light of G-d in Shomayim (Heaven) is implied by this phrase. To be gathered to his people means to be blessed with G-d’s presence in Eternity. Vayechi Yaakov (Jacob lives); for, his soul continues to live, basking in the light of G-d until the time of the Tehillas HaMeisim (Resurrection of the Dead), when souls are restored to their resurrected bodies, at the beginning of Olam Haba (the World to Come).

Myths and Facts 2

I am not ignorant of the Israeli-Palestinian Conflict, nor the extreme Leftist positions that are posited upon propaganda that created the Palestinian Myth. I encountered these claims years ago, and have been countering them even moreso since October 7^th. Here are some more refutations of false claims:

Regarding the checkpoints, these are in place to prevent the infiltration of terrorists. For every successful terrorist act in the past over the years, there have been at least ten others that have been foiled. Who is to blame for the check points? It is necessary for the safety and the protection of Israelis, two-million whom are Arab. Incidentally, case in point, there is no apartheid in Israel. Jewish, Christian, Arab and Druze Israelis all live side by side with each other, work together, and eat together. There are Arab members of the Knesset. The Israeli-Arabs are not second-class citizens.

Regarding the Palestinians, consider the following: Palestinian workers in the kibbutzim – the southern communities, that were decimated by Hamas on October 7th gave strategic information to the terrorists, concerning the Israelis. The very same Israelis who were peace activists and some of these Palestinians worked for them on the Kibbutzim, others were given rides by the Israeli peace activists to work inside Israel, and hospitals when necessary. Additionally, these past two years, before October Seventh Israel was pressured to permit more Palestinian workers to enter Israel. It has been discovered that this was a ruse; they were in Israel collecting information.

Furthermore, there is no genocide on the part of Israel toward the Palestinians. This is easily refuted in consideration of the treatment that has been shown to Palestinians over the years, prior to October Seventh. Truckloads of humanitarian aid had been entering Gaza over the years. No country intent on the destruction of another people would also give them humanitarian aid. Nor, would that country warn civilians by dropping leaflets, making calls on phones (texts), or dropping warning signals that make a loud noise, yet, do not harm – all done before targeting Hamas operative in the area. Yet, Israel has been approaching the situation in this manner for years.

Israelis treat Palestinian men, women, and children in Israeli hospitals, when they can not get treatment elsewhere. Incidentally, Jews and Arabs work side by side with each other in the hospitals. Yet, it is Hamas who uses its own people as human shields. It is Hamas who calls for genocide against Israel, and its supporters in the streets who shout out the slogans. A recent study done by the Arab world for Research and Development found that only 13% of Palestinians opposed the massacre on October 7^th.

Shame on those who spread lies. There are both ideologues, who deliberately promote false claims, and distorted viewpoints. Then, there are the naive person on the fringe of the pro-Palestinian movement, as well as the wider social justice movement that includes the former cause. May the truth about the Israel be brought out into the light for all to perceive.

see full post here

Myth and Facts

October Seventh changed everything for most people with a conscience and some semblance of humanity. Israel is united against an existential threat; many Leftists are disillusioned; they realize that peace is not favored by most Palestinians. Yet, if it has made less of an impression on Jewish Leftists outside of Israel, and even less on non-Jewish social justice warriors.

I write extensively on the intersectionality of the Pro-Palestinian cause within the social justice movement. Progressive Jews are being marginalized by their peers because they are Jewish; this serves as factual evidence of the equation: anti-Zionism equals antisemitism. (The Woke movement is not about the individual; it is about the ideology; individuals who differ are cast out).

Israel is under existential threat from five fronts: Gaza, the West Bank, Lebanon, Yemen, Syria; in addition, the social-media “front” promoted by organizations such as I.M.E.U. (Institute for Middle Eastern Understanding). The Leftist propaganda incites others to parrot the lies and slogans that many do not even understand. This furthers the invective and vitriol against Jewish people. Yet, when confronted, the naïve have changed their position, that had been based on ignorance.

One of the big lies rests upon colonialism; yet, the Jewish people are indigenous to Israel for several thousand years. There were no Arabs referred to as Palestinians until after 1967, when it became convenient for them to use the name for nationalistic reasons. There has never been a so-called Palestinian state. They are intransigent; they rejected every partition and peace plan from the Peel Commission to the Oslo Accords and continue to do so to this day.

There is graffiti on a wall in Ramallah, wherein David is depicted with a slingshot aiming at IDF soldiers. So, the Palestinians are the oppressed who were resisting their oppressors? This turning around of the narrative began years prior. Israel was attacked in 1948 by the greater powers of five Arab armies. Not until 1967, did the narrative shift as a deliberate ploy, by Yaser Arafat’s KGB advisors, who instructed him to present his cause in light of resistance of the oppressed versus the oppressor.

This is also part of the larger narrative, promoted by the so-called social justice movement today, that decries the ills of Western society. Many Leftist activists are pro-Palestinian, because it is one of the many causes raised up against the establishment of Western values. It is about the revolution for them, not the cause; so, facts don’t matter to them, as long as their lies support the revolution.

Most people in the Woke Movement that divides all peoples into only two categories, the oppressed and the oppressor do not know of its origins or deep-rooted Marxist ideology. They are being lured into an oversimplification of issues. And, the indigenous Jewish people of Israel, who have suffered oppression for 2 thousand years, are still suffering.