Judaism – Page 12 – The Tree of Life

Beyond Confidence

I have become the greeter at the synagogue. This means that I stand by the door, waiting for people to arrive. I open the door, on the right side of a double doorway, so that if the person(s) entering choose, they have opportunity to kiss the mezuzah on their right side, before they enter.

The door has been locked ever since the tragic events of October Seventh, when 1300 Israelis were massacred by Hamas terrorists, as well as the Palestinian civilians who we now know joined with them on this sick-minded, inhumane attack of innocent Israeli civilians, men, women, children as well as babies and the elderly.

Many in the Jewish community where I live are alarmed by what has happened and what is currently happening around the world. Even the relatively quiet city where I live has its share of Pro-Palestinian protests that are essentially pro-Hamas and anti-Israeli. These are organized by a chapter of the Students for Justice for Palestine on Campus as well as local Leftist activists.

I have been asked several times what I would do, if there was an issue at the synagogue. That depends on the nature of the circumstances. However, if I see someone who looks suspicious, rather than open the door and greet him, I intend to step outside and let the door close behind me. I have no fear.

Several months ago, some non-Jewish friends expressed concern for my safety in general, where I live, since I often walk here, there, and everywhere. I told them that I have changed nothing in my (very religious) appearance or attitude, except that I feel even more confident about who I am as a Jewish person, and will not let anything deter me from expressing the nature of my identity.

On the contrary, if I let fear take hold to the slightest degree, then a slow compromise would begin to take effect, and I would slip back into the metaphorical shell of a turtle that I used to hide under, when I was younger. I cannot let fear take root in my consciousness at all.

Not everyone is like this; and, I respect that people need to meet the circumstances from where they are at with themselves and G-d. The point being, that the more we place our trust in G-d, the more of a security He will be to us. Therefore, I have no confidence in myself, beyond the trust that I place in G-d. I will make an effort to stand up for my belief, practice, and identity; however, I will never leave G-d out of the equation.

Connecting the Dots

motzei Shabbos: parasha Mikeitz 5784

“And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.’” – Genesis 42:21, JPS

As conveyed by the midrash, the righteous are content, when submitting to G-d’s retribution in acknowledgment of His Justice. For, His ways are higher than our ways (Isaiah 55). According to R’ Bachya, “It is the customary thing for righteous people to acknowledge mistakes they have made and to acknowledge G-d’s justice when they feel they are being punished for some sin” (R’ Bachya, sefaria.org).

Therefore, how much moreso should we emulate the example of the righteous, by not only acknowledging our mistakes as individuals, rather, also, by accepting the consequences? How many us can accept with equanimity, the consequences of our actions?

As is written elsewhere, concerning our awareness of the blessings and curses in our lives, resulting from our obedience or disobedience toward G-d’s directives. This is an active principle of the Torah, that will draw us back to H’Shem upon its actual realization:

“And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself [take it to heart] among all the nations, whither HaShem thy G-d hath driven thee, and shalt return unto HaShem thy G-d” (Deuteronomy 30:1-2, JPS).

When we reflect on the causal connection, between our conduct, and the consequences (both curses and blessings) thereof, then, we will do teshuvah, in acknowledgment of the Almighty’s sovereignty over our lives.

Implications of a Guilty Conscience

weekly Torah reading: parasha Mikeitz 5784

When the brothers arrived in Egypt, Joseph was in charge of selling grain to all the peoples who looked to Egypt for food. “And Joseph’s brethren came, and bowed down to him with their faces to the earth” (Genesis 42:6, JPS). Thus the dream he had as a youth was only partially fulfilled, so far; because Benjamin was not with them, yet, in the dream all of his brothers bowed down to him. Although the brothers did not recognize Joseph, he recognized them. They saw an Egyptian prince standing in front of them; Joseph saw his long-lost brothers. Yet, he spoke to them harshly, insinuating that they were spies; he did this to make a way for Benjamin to be brought down to Egypt.

They said that they were part of a family with twelve sons, “and, behold, the youngest is this day with our father, and one is not” (Genesis 42:13, JPS).Joseph declared that if they brought the youngest down to Egypt, that would prove that they were not spies. He put them all in prison for three days; then, he kept Simeon in prison as surety for their return.

The brother’s response to this turn of events was such that they realized that the guilt they incurred because of their prior treatment of Joseph twenty years ago was being requited by a divine judgment against themselves. “And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us’” (Genesis 42:21, JPS). The brothers carried a guilty conscience all of those years; yet, not until the tides were turned did they begin to openly admit this to themselves.

We would be wise to learn from this example. According to the Zohar, the sins that people neglect to acknowledge will accrue over time, until some evil overtakes the person. The Zohar explains that subconsciously the sins that go disregarded by a person, i.e., sins that are not repented of, remain buried in the self, eliciting an unexplained fear.

The Zohar further explains, the source of the fear is the prescient sense of judgment that exists, unrealized, below the surface of consciousness. Perhaps, this is the underlying cause for so many people turning away from reflection upon themselves. Instead, we distract ourselves with endless preoccupations, trying to avoid the inevitable. Rather we should turn to H’Shem, through an examination of conscience, as Joseph’s brothers did, when they attributed their misfortune to their own misdeeds.

Chanukah 5784

“Not by might, nor by power, but by My spirit, saith the L-RD of hosts.”

– Zechariah 4:6, JPS 1917 Tanach

The miracle of the oil that lasted eight days, giving light to the Menorah inside of the Temple, not the military victory of the Maccabees (a small group of pious Jewish fighters) over the Syrians is emphasized, as per the ruling of the Sages. We celebrate Chanukah in recognition of G-d’s Spirit enabling us to defeat our enemies, not by our own strength or strategical prowess in battle.

Each day of the eight days of Chanukah, a candle is lit, successively, so that on the first day – one candle is lit, then two candles on the eve of the second day, and so on. Yet, if you look at a menorah designed for Chanukah, there are nine candle holders. (Unless the menorah uses oil with tiny wicks, then there are nine repositories for the oil). The reason for a total of nine is to have a place, usually in the center of the menorah, for the shamash (servant) candle, that is used to light all of the other candles. This candle is lit first; then, it shares its light with the other candles.

The tradition is reminiscent of the pasuk (verse), “In Thy light do we see light” (Psalm 36:10, JPS 1917 Tanach). G-d is the source of life, that bestows light upon us; we are connected, ever dependent upon Him for every breath we take. “For Thou dost light my lamp; the L-RD my G-d doth lighten my darkness” (Psalm 18:29, JPS).

At the darkest time of the year, may we hope to be enlightened by H’Shem, through the bestowing of His emes (truth), and chesed (mercy), two key components of Chanukah; for His truth led us in the darkness against our enemies; and, through His mercy, we were spared from capitulation to the ungodly agenda of the oppositional influences, that attempted to erase our belief and practice.

Teshuvah Insights

Insights into Teshuvah

“The L-RD thy G-d will turn thy captivity.”

– Deuteronomy 30:3, JPS 1917 Tanach

According to the Talmud, this pasuk (verse) may be read to imply that H’Shem will return with thy captivity, indicating that just as the Shechinah (G-d’s Presence) is in exile with us, so, too, will the Shechinah return with us to the Land of Israel.

On another level, in consideration of the exile of the Shechinah as a result of the sin in our lives, through teshuvah, G-d’s presence will return with us, after being taken captive by the negative forces of the Sitra Achra. When we sin, our own spirit becomes tainted by the sitra Achra; yet, when we do teshuvah (repentance), we are brought out of the mire (Igeret HaTeshuva, end of chapter 6).

G-d’s presence will remain with us, as long as we abide in His commandments. Thus, if we sin, His presence is exiled from our awareness, until through teshuvah, we rectify our transgressions. So, the Shechinah, on the one hand, is exiled with the Jewish people, during galus; on the other hand, there is an exile of the Shechinah from our individual awareness, when we steep ourselves in sinful activity that brings down into the Sitra Achra.

Through teshuvah the Shechinah is returned, both on a corporate level, in regard the nation of Israel in due time, when the Third Temple is built, and on an individual level, whenever we are responsible though our misconduct in exiling a portion of the Shechinah, as is implied, “Your sins have distanced yourselves from Elokim (G-d)” (Isaiah 59:2).

shiur Vayeishev 5784

shiur for motzei Shabbat: parasha Vayeishev 5784

Distractions lead toward refinement if taken well. If we understand the higher purpose of distractions in our lives, we may use them for the benefit of the soul. For example, unpleasant circumstances in our lives may compel us to draw closer to Elokim (G-d).

Jacob had hoped to spend the later years of life, settled down in the land of Canaan, relatively speaking, in ease, compared to the hardships that he endured working for his Uncle Laban for twenty years. However, the disappearance of Joseph brought great anguish and grief upon him.

Commentary explains that the righteous are guaranteed a place in Olam Haba (the World to Come); so, they should be content with the reassurance of future bliss. This life, concomitant with all of its hardships, is a proving ground for testing one’s character, with the reward for a life well-lived mostly being in the World to Come.

So, where do we stand in our own lives with the challenges that we confront on a day-to-day basis? In regard to our goals, are we pursuing them in a manner whereof we are not downcast, when obstacles appear along the road to success? The spiritual goals in our lives, should ultimately take precedent; if not, how can we bring them to the forefront of our attention as we walk through this life?

By spiritual, I do not necessarily mean those endeavors that could otherwise be categorized as religious. Rather, I mean those that may be characterized as having to do with our character, morals, and values. If we are informed by a greater set of aspirations, based upon the wisdom of G-d, then we will do well. May an informed conscience lead us in the right direction. As is written, “In all thy ways acknowledge Him, and He will direct thy paths” (Proverbs 3:6, JPS).

parasha Vayeitze 5784

weekly Torah reading: parasha Vayeitze – Prayer Ladder

“And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of G-d ascending and descending on it.” – Genesis 28:12, JPS 1917 Tanach

Prayer is a means of communication, between man and G-d – a connection between earth and heaven. The gateway to G-d’s abode in Heaven was revealed to Jacob in a dream. Upon waking from the dream, Jacob said, “this is none other than the house of G-d, and this is the gate of heaven” (Genesis 28:17, JPS 1917 Tanach).

Rashi comments, based upon Pirkei DeRabbi Eliezer, on the verse, and this is the gate of heaven, a place where prayers would ascend to heaven (sefaria.org). Jacob saw angels of G-d ascending and descending upon the ladder in his dream. The angels ascending towards Heaven represent prayers, and the angels descending from heaven represent the answers to those prayers (Sforno).

Foundation Stone

“And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.” – Genesis 28:11, JPS 1917 Tanach

On his journey to Charan, to find a wife, Jacob rested at hamakom (the place). He placed a stone underneath his head, went to sleep, and dreamt of a ladder spanning earth and heaven. Angels ascended and descended upon the ladder. When he awoke, he said “this is none other than the house of G-d, and this is the gate of heaven.’ And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it” (Genesis 28:17-18, JPS).

According to the Talmud, it is here that the Foundation Stone was located, since the beginning of the earth’s creation; for it was from hamakom (the place) that the world itself was created (Yoma 54b). According to Pirkei de Rabbi Eliezer, this stone was given the name evehn shetiyah (foundation stone), many generations later.

This stone symbolizes the center of the world, from where all the earth was created. Jacob poured oil on this stone, so that it could be used as a mizbeach (altar), later, when he would return from his journey to Haran. This location is also where the first and second Temples stood, many generations after Jacob. Additionally, this is where the third Temple will be built in Jerusalem.

What is the significance of the foundation stone? “Behold, I lay in Zion for a foundation a stone, a tried stone, a costly corner-stone of sure foundation” (Isaiah 28:16, JPS). Actually, the original Hebrew verse is written in the prophetic past tense; Rashi comments, “a decree has been decreed before Me, and I have set up the King Messiah, who shall be in Zion as an אֶבֶן בּוֹחֵן, a fortress stone, an expression of a fortress and strength” (Complete Jewish Tanach with Rashi Commentary; chabad.org).

parasha Toldos 5784

weekly Torah reading: parasha Toldos 5784 – Wells of Wisdom

“And Isaac digged again the wells of water, which they had digged in the days of Abraham.” – Genesis 26:18, JPS 1917 Tanach

Meor Eynayim explains, that these wells are symbolic of G-d’s wisdom that flowed during the lifetime of Abraham; yet, after his death, his wells were stopped up by the Philistines, representative of the powers of darkness and ignorance, inasmuch that they also impeded the spread of this wisdom (Meor Einayim, Toldos 19; sefaria.org). Symbolically, when Isaac redug the wells of his father, Abraham, he also reopened the flow of divine wisdom into the world.

The wellsprings of wisdom must be dug within ourselves, until we reach the place where the source of wisdom flows. As for the verse, “they have forsaken me, the source of living waters (Jeremiah 2:13), the Meor Einayim explains that “Blessed G-d is the source from whom comes the flow of life-force to all living things in all manners” (Meor Einayim, Toldos 18; sefaria.org).

Thus, the source of life continually flows from G-d; yet, our own ignorance compels us to search elsewhere in this world for the truth. Instead of receiving the “fountain of living waters,” we hew out “cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13, JPS). Moreover, as the result of sin, we cause a blockage of the primary source. Consequently, we are unable to connect to our “upper root,” the source above us that nourishes our soul. However, through teshuvah (repentance), a return to Hashem, our souls may be renewed with G-d’s wisdom.

motzei Shabbos: Chayei Olam 5784

“If those who never lived, now live, surely those who have lived, will live again!”

– Geviha ben Pesisa; found in R’Nissan Dovid Dubov’s To Live and Live Again

In this commentary, the miraculous nature of the Tehillas HaMeism (Resurrection of the Dead) is compared to the miracle of life itself. Do we ever stop to think about this? Judaism teaches that before a soul is fused with the newborn, that soul is waiting in the treasury of souls, to enter this world, upon being assigned a mission. This journey, and the subsequent placing of the soul in a body – if we consider for a moment this amazing feat – is astounding beyond compare; for, where there was no life, there is now a life brought into the world. How much more so should we be able to wonder at the ability of G-d to restore the soul to the body, after the body has been resurrected? And, yet, in reflecting on this, one may begin to ponder even more, whether life itself or life after death is more miraculous.