Judaism – Page 3 – The Tree of Life

The Blessed Life

five thing essay: a multifold perspective

Zionism needs to be understood within the context wherein it developed. I am only learning now about the complex history of the Zionist movement that began in the late 1800’s, despite the yearning for Israel that has permeated the souls of the Jewish people ever since our expulsion at the hands of Rome about two-thousand years ago.

Today, I am less inclined to partake of the fancies of the world, for they are truly sheker (vanity). Compared to what HaShem has in store for His people, this world of materiality pales in comparison. And, so, I attempt to remain “interiorly detached” from the things of this world. It’s as if I am focusing on the end game, when Messiah will reign from Jerusalem.

Detachment from worldly things, emotions and relationships is an underlying theme and goal in my life. It is not so much an asceticism; rather, something akin to the austere life of those whose only companion is the silence of the soul’s sanctuary. As if there is an imaginary ark, present within the midst of the distractions of life. Most of the pastimes that are not in accord with my derech, I left behind many years ago. Yet, there are still many challenges along the way.

Eighteen years as a ba’al teshuvah, partaking of the amenities and benefits of the local shul that I attend. Yet, where will my spiritual journey lead from here? Am I being called elsewhere? I intend to fulfill the mitzvah of kibud av v’em, specifically, in regard to becoming my mother’s caretaker, as she did for my father, her husband, who passed in 2018.

Perhaps, this is a prime example of following the commandments to a degree in our lives wherein it is clear, that we are living up to the expectations of HaShem. For, Torah does not exist in a vacuum; rather, it is meant to be applied to our lives. I always joke that the easiest mitzvah for me to fulfill is growing a beard. All I need to do is wake up every morning and not shave.

Soon, I will be waking up every morning and walking six miles to the independent living facility where my mother lives, and helping her with tasks throughout the day. On Shabbos, we will attend services and have shalom bayis, if HaShem permits. It is not easy for anyone to take this kind of responsibility upon oneself for the sake of a parent. Yehi ratzon, all will be well.

Soul Maintenance

a motzei Shabbos reflection

Seeking refinement and purification of self should be of the upmost importance, as part and parcel of the experience of being a Yid. I would emphasize that it is written in Pirkei Avos that studying Torah should lead to observance of the mitzvot; otherwise, there will be a disconnect between the intellect and the heart, knowledge and practice, intention and fulfillment.

I struggle to maintain a sense of yiddishkeit day by day, unless I am diligent about the details of my daily practice. Outside of a community that is manifest in proximity to the individual aspirant on the derech, the path is more challenging.

Meeting once a week on Shabbos for in-person services, while attending an online weekday meaning with another shul is not enough to provide the essential grounding that I seek in Judaism. Yet, this is my walk, until another door opens, and HaShem shows me the way.

“A man’s heart deviseth his way; but the L-RD directeth his steps”

– Proverbs 16:9, JPS 1917 Tanach

In parasha Eikev, the Children of Israel are admonished not to stray from the derech and get caught up in the idolatry of the nations that they are about to displace in Eretz Canaan. Maintaining a sense of purity today, especially when one does not live in a more insular yiddishe environment, is challenging.

For myself, after nearly twenty years since I became ba’al teshuvah, it’s as if I am still not settled into the most advantageous niche for my spiritual growth. Yet, I trust that HaShem will lead me along the way to the next endeavor if required for my personal improvement.

As the World Spins

Isn’t most of the world blinded by the entertainment, that desenistizes us to violence, and makes us think that all the world really is a stage, as if Shakesperean actors are performing for us on television in the movie theatres, and even in real life, which is actually more fascinating than the illusions on the screen, if we venture to learn about what is really happening in the world.

Does art imitate life or life imitate art? Two sides of the same coin. However, the more that I follow the details news and developments each and everyday for the past several weeks, I get the viscereal sense that this is a real life drama, building up in the Middle East.

If we shut out the news by tuning out, turning off the television and shutting down our computers, and electronic devices it is still happening. And America is not immune, nor a place of refuge from the realities of the Acharit HaYamim (the End of Days) that have been transpiring on earth, especially with the onset of the Covid Plague.

Perhaps, the revolution will not be televised; and, even moreso, we are already within the midst of it. Woke ideology permeates almost every facet of society, and those who endeavor to uphold the truth in their lives need courage to stand strong against the tides of change. “And every eye will see G-d’s return to Zion.”

Orientation Toward Mercy

“As for me, in the abundance of Thy lovingkindness will I come into Thy house; I will bow down toward Thy holy temple in the fear of Thee.” – Psalm 5:8, JPS 1917 Tanach

The reality is that when we face East to recite our prayers (outside of Israel), we do so in regard to directing our thoughts, heart, and focus toward the location of the Beis HaMikdash. This seems especially prescient to me, after Tisha b’Av, when the intent of that day is to dwell upon and reflect the loss of the Temple, and the on the otherside of the coin, acknowledge the rebuilding of the Third Temple. May we all merit to see that day.

Until we arrive at that day, where we are not only praying toward, rather, also, praying at the Holy Temple, we are called upon to pray in small sanctuaries (Ezekiel 11:16). Our prayer should be like entering into an inner sanctuary of solitude as well, finding refuge and solace.

Yet, upon leaving the physical space of worship, and stepping out of sacred time spent in communion with HaShem, we need to carry over those positive feelings into our lives. We each have certain areas of our lives that need improvement. This may include relationships with others. As such I offer these prayers, based upon the first few morning prayers in the siddur:

Ribono shel olam, may Your mercy overwhelm your attributes. And, may our limited capacity to show mercy toward others, also influence our middos. Specifically, may our mercy diminish our anger and frustration toward others. Amein.

In like manner that we request G-d to deal with us according to his attributes of kindness of mercy, we should be be compelled to show kindness, and have mercy toward others; so, that our negative emotions be overruled, diminished, and vanquished for the sake of the good, and peaceful relations with others, especially family, friends, and acquaintances.

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.

The Rabble Rouser

Motzei Shabbos shiur for parasha Korach 5784 – The Rabble Rouser

“Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korah and all his congregation.” – Pirkei Avos 5:17, sefaria.org

Criticism comes from a place of discontent with one’s own life. As such, it is not a valid form of communication for the sake of the good. Rather, it errs in its negativity that clings to it like a cloak of unrighteousness. Those who tend to point out what is wrong with others are simply not able to bear their own faults. They project their dissatisfaction with themselves onto others. This helps no one; rather, it detracts from the basic integrity of human life. Such is a Korach:

Korach took advantage of the resentment amongst the people after the debacle of the spies. That generation was condemned to pass away by apparently natural means over the next thirty-nine years in the wilderness. Common sense avails in understanding why they were none-to-happy about their fate. What did they have to lose in returning to Egypt versus dying out in the desert?

The members of the assembly of Korah have no share in the World-to-Come, as it is stated: “And the earth closed upon them” (Numbers 16:33), meaning in this world, and also: “And they perished from among the assembly” (Numbers 16:33), meaning in the World-to-Come. – Sanhedrin 109b, sefaria.org

parasha Korach 5784

It is written in Pirkei Avos that every controversy that is for the sake of heaven will endure, while every argument that is not “in the name of Heaven” will not endure. The discussions between Shammai and Hillel are an example of those that endure. The dispute of Korach was a rebellious argument that was not destined to endure (Pirkei Avos 5:20). Rather, Korach was destined to be punished from the beginning of human history, inasmuch that the mouth of the earth that swallowed Korach and his followers is said to have been created on twilight of Shabbat Eve (Pirkei Avos 5:9).

Korach separated himself from the assembly of HaShem. He purported to champion the people, inasmuch that he claimed that everyone was holy, saying that Moses and Aaron should not lift themselves “above the assembly of HaShem” (Numbers 16:3, JPS 1917 Tanach); commentary explains that Korach wanted Aaron’s position of Kohein Gadol (High Priest) for himself. He did not recognize that both Moshe and Aaron were G-d appointed; rather, he felt that they unfairly took the positions of leadership for themselves. His accusation revealed his own devious intent.

With the rebellion looming over Moses and Aaron, poised to overthrow them, HaShem told Moses and Aaron to separate themselves from the congregation, so that He might consume the entire congregation (Numbers 16:21). Yet, the people themselves cried out to G-d, appealing to His nature as omniscient (all-knowing):

“And they fell upon their faces, and said: O G-d, the G-d of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?”
– Numbers 16:22, JPS 1917 Tanach

The people appealed to G-d, Who knows the hearts of all men, including their thoughts, inasmuch that in this specific case, He knew who was loyal to Him, and who was disloyal. So, the people pleaded on behalf of themselves, that G-d would distinguish between the conspirators, and those of the people who still trusted in Him.

Unintentional Idolatry

Motzei Shabbos: parasha Shelach Lecha 5784 – Unintentional Idolatry

Unintentional sin, within the congregation of B’nei Yisrael required an offering of a goat upon behalf the sinner. Commentary reads that this specifically has to do with idol worship. Today, modern idolatry is less noticeable than overt idol worship; yet, it is prevalent amidst secular society. We must guard against the trappings of materialism, and placing anything before us, as if it is more important than our relationship to HaShem. G-d forbid.

Unless we have clear boundaries, a strong sense of the perimeter around us, figuratively speaking, that will guard us against the inordinate attachment to things that hold no value in the eyes of HaShem, even if they are neutral, then we will diminish our deveykus to HaShem, and undermine the avodah (service) to Him that we strive for.

Amidst all of the lures of a technological society, and secularism writ large, we must find ourselves, secure within our integrity. The opening of the parasha hints at the inner journey we must take into an awareness of ourselves: shelach lecha (go for yourself) can also be rendered as “go to yourself.” Unintentional idolatry must be acknowledged as a detriment to this path.

Moreover, intentional idolatry, according to Torah, is a more serious aveirah (transgression). It is rare in the Western world that anyone, except for those caught up in religious practices that are clearly idolatrous, would forego worship toward G-d, in favor of a so-called deity. It is the difference between worshipping what is the basis for all that exists, and worshipping an illusion.

Yet, we must cast aside our proclivity toward unintentional idolatry, by going deep within ourselves, to make an assessment of where our heart lies in relationship to HaShem. To remove these foreign obstacles from the desire of the heart requires G-d to reveal these inconsistencies within us, so that we may worship Him with sincerity. Shavua tov.

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.

parasha Behaalotecha 5784

“For I brought thee up out of the land of Egypt, and redeemed thee out of the house of bondage, and I sent before thee Moses, Aaron, and Miriam.” – Micah 6:4, JPS 1917 Tanach

Miriam and Aaron were co-leaders of Israel along with their brother, Moses, as well as prophets in their own right. Yet, they feel diminished by Moshe’s uniqueness, when he separated himself out from family life, in order to be more prepared to receive HaShem’s presence at all times. “And they said: ‘Hath the L-RD indeed spoken only with Moses? hath He not spoken also with us?’ And the L-RD heard it” (Numbers 12:2, JPS).

HaShem responds by rebuking Miriam and Aaron, reminding them that the level of prophecy that Moses received is such that the L-RD speaks with him face to face, and that Moses is the trusted one in all His house. He asks Miriam and Aaron, “Wherefore then were ye not afraid to speak against My servant, against Moses?” (Numbers 12:8, JPS).

Then HaShem strikes Miriam with leprosy; although, upon Moshe’s immediate plea to heal her, the L-RD heals her; yet, she is placed in quarantine for seven days. She is treated as a metzorah (similar to a leper), wherein she is removed to the outer limits of the camp. This, like any metzorah who receives the same treatment, will give Miriam time to reflect upon her criticism.

We must do the same, when we are cognizant of offending others. Too often, we speak freely, without thinking of the consequences. Moreover, we disrespect others, when we do not recognize their own integrity and uniqueness. Criticism almost always has a negative impact on the individual who is targeted; except if it is constructive feedback said out of compassion.