Judaism – Page 2 – The Tree of Life

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.

parasha Vayakhel 5785

“Whose heart stirred him…” – Exodus 35:21

The Torah records that those of K’lal Yisrael, the k’hal (congregation) in the desert, whose heart was stirred, brought a material contribution such as gold and jewelry, in order to contribute to the building of the mishkan. Thus, the necessary building material for the mishkan was brought by the Israelites as a freewill offering (35:29).

The phrase, “whose heart stirred him” implies that the person was moved beyond his or her capacity to give, not taking into consideration how much could be given, relative to one’s means. Rather, Ohr HaChayim renders the phrase, נשאו as one who is “carried away” by his heart.

Therefore, according to Ohr HaChayim, there were those who gave in accord with their financial means, and those who gave above and beyond financial considerations. They gave more than a worldly concern for their own livelihood would dictate.

Another way to view this is that rather than limiting the quality of chesed, they gave in abundance. Otherwise, the balance of chesed and gevurah is meant to find the appropriate level of response to any given situation. Sometimes kindness must be limited by discernment; at other times, strictness needs to be alleviated by a measure of kindness. Yet, when we give to a godly cause without consideration of the impact upon us, we excel in our avodah to HaShem.

parasha Tetzaveh 5785

“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.

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 Mikeitz 5785

“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.

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.

Yom Kippur 5785

“Who shall ascend into the hill of HaShem? Or who shall stand in His holy place?” – Psalm 24:3

Yehi razon – may it be the will of HaShem that we be able to stand before Him, during the Yomim Noraim (Days of Awe), as the decrees are sweetened in our favor, through tsedokah, tefillah and teshuvah (charity, prayer, and repentance). For only through His mercy, can we be forgiven, despite our aveiros (sins). As erev Yom Kippur approaches, we still have time to avert the severity of the decrees made against us through teshuvah, tzedakah and tefillah up until the time that the door closes for the year. On Yom Kippur we afflict ourselves (Leviticus 16:29-31):

If the animal soul is neglected, as required to follow the pursuits of the godly soul, how will this affect the psyche? The soul may be nourished by the righteousness that ensues on the derech (path), when it applies itself to study and prayer. Yet, the resistance from the animal soul may manifest in unpleasant feelings, because it is being deprived of its way upon the person. So, there is the soul, with all of its attributes, divided into the godly soul, and animal soul. Yet, these two are part of the whole. Therefore, both affect the person, within the framework of mind, body, and spirt.

In a sense, the distaste that the animal soul has for things spiritual may show up as negative emotions, that wear upon the person. Is this a sign that something is wrong with the person? On the contrary, it is like the feelings and discomfort we have when fasting on Yom Kippur. We are fasting for the sake of our soul; yet, the accompanying unpleasantness of the fast are a sign that it is working, like purifying us from the dross, until we are refined.

So even that well-known adage from the secular world of exercise applies: no pain, no gain. If G-d made all things holy, wholly pleasant to the soul, without any resistance from the yetzer hara (stemming from the animal soul), then it would be easy to do good, and what reward could there be for that? Rather, because of the challenges and difficulties that oppose our endeavors to follow the path of righteousness, we are rewarded, both in this life, and the World to Come.

parasha Shoftim 5784

“Judges and officers shalt thou make thee in all thy gates, which the L-RD thy G-d giveth thee, tribe by tribe; and they shall judge the people with righteous judgment.”

– Deuteronomy 16:19, JPS 1917 Tanach

“Whatsoever thy hand attaineth to do by thy strength, that do; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.” – Ecclesiastes 9:10, JPS

According to Mei HaShiloach, it is important to emphasize the last phrase of this passage, “… so that you may live.” He explains that the Zohar connects this passage to a verse from Ecclesiastes, that notes how we are only able to do mitzvoth, and acquire knowledge & wisdom in this life” (Ecclesiastes 9:10). Therefore, whatever is done with mishpat, literally, judgment, as well as discernment, awareness and mindfulness will remain with us, “so that we may live.”

That is to say everything done with mishpat will continue to be part of us, and on our record for the good in the Book of Life. Yet, whatever is not done in judgment, dissipates, hinted at by the latter part of the verse, as the Meir Shiloach explains, if done with mishpat, our good deeds will not descend into Sheol.

To have a good sense of discernment, means to know what is permitted and what is forbidden to us. In our lives, discernment is more important than our feelings. This is an important tenet of Judaism, and what differentiates living for sake of a set of higher values versus living to only please oneself in this world.

Without HaShem’s guidance, we are subject to the irresoluteness of our convictions. Without a Higher Authority to appeal to, we are setting ourselves up to become the purveyors of truth. Instead, we must subject ourselves to HaShem’s sovereignty over our lives.

parasha Re’eh 5784

“Behold [See], I set before you this day a blessing and a curse: the blessing, if ye shall hearken unto the commandments of the L-RD your G-d, which I command you this day; and the curse, if ye shall not hearken unto the commandments of the L-RD your G-d, but turn aside out of the way which I command you this day.” – Deuteronomy 11:25-28, JPS 1917 Tanach

The Hebrew word, re’eh, meaning, to see, may also be understood as “to perceive.” This reading of the word re’eh, may allude to a more subtle understanding of the passage. To some degree, we know that there are consequences for the choices that we make in our lives. Yet, our discernment falls short of the mark, if we do not acknowledge this principle within the realm of our everyday lives, specifically, within the sphere of morality, in regard to our every thought, word, and deed.

“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 among all the nations” (Deuteronomy 30:1, JPS). When we “bethink thyself” of the blessings and curses, i.e., perceive that the consequences of our actions are a direct result of following or not following the commandments, then, we will “return unto the L-RD thy G-d” (Deuteronomy 30:3, JPS). In other words, we will be compelled to return to HaShem, when we see the evidence of G-d’s influence in our lives, by way of the individual blessings and curses that we receive, based upon our conduct in life. This awareness draws us closer to HaShem, in acknowledgment of His sovereignty over our lives.

The Divine Path

d’var for parasha Eikev 5784

“And now, Israel, what doth HaShem thy G-d require of thee, but to fear HaShem thy G-d, to walk in all His ways, and to love Him, and to serve HaShem thy G-d with all thy heart and with all thy soul.” – Deuteronomy 10:12, JPS 1917 Tanach

G-d is perfect: He is complete as he is; there is no darkness in Him, only light. “There is no aspect of G’d that can be enhanced by the gift of man” (Akeidas Yitzchak on Deuteronomy 10:12, parasha Eikev, sefaria.org). Although the offerings of the Levitical system were established for B’nei Yisrael to draw close to HaShem, the offerings themselves do not increase the esteem, holiness or goodness of G-d. Rather, the offerings serve to rectify our relationship to G-d, connect with Him on different occasions, and humble ourselves before Him.

Out true avodas is prayer of the heart, and fostering awe, reverence and respect toward HaShem. “To walk in all his ways” goes beyond offering the cows of our lips (our prayers; see Hosea). Out lives are to be saturated with the various ways that HaShem prescribed for us to live through the commandments. And our greatest love is to be toward HaShem our G-d, as recited in the Shema. So, any modern-day idolatry that stands between us and HaShem should be carefully removed from our heart, like the effects of poison being diluted with water.

Serving HaShem includes following His commandments. There is reward for doing so, and a punishment for disallowing the commandments to guide our lives, deeming them inconsequential. It is too easy to rationalize that certain commandments are not of benefit to a modern lifestyle; yet, in not adhering to them, we induce negative consequences into our lives. It would be better to bring in the blessings, through the performance of the mitzvoth.