Judaism – Page 9 – 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.

parasha Pekudei 5784

“And he brought the ark into the tabernacle, and set up the veil of the screen, and screened the ark of the testimony; as the L-RD commanded Moses.” – Exodus 40:21, JPS 1917 Tanach

The paroches (partition) separated between the area where the Ark was kept and the less holy area of the Mikdash (sanctuary). Consider the variety of materials used, “blue, and purple, and scarlet, and fine twined linen; with cherubim the work of the skillful workman shall it be made” (26:31, JPS 1917 Tanach). According to the Talmud, the craftsmen “embroidered the place where they had designed” (Yoma 72b). Thus, first a pattern was made on the material, then they embroidered the design.

Our thoughts are woven together, forming a tapestry in this life. The nature of our thoughts will determine the quality of the tapestry. Our thoughts surface first in our mind; these thoughts may be likened to a pattern that is based upon our soul; therefore, the design that is eventually woven in our lives is a reflection of who we are.

Yet, our personalities may often influence the overall design of our soul, either positively or negatively, dependent on what kind of thoughts occupy our minds. If only the true light of the soul could shine through, irrespective of our own limiting factors, then the woven result would reflect that light.

This has to do with the basic mechanism of the soul, inasmuch that our lower nature may interfere with our higher aspirations. Therefore, like skilled crafts-persons, we need to discern positive from negative, right from wrong, and light from darkness, so that we can weave a pure tapestry.

Additionally, consider that in regard to our thoughts, the tapestry we weave separates to some degree, between our inner sanctuary (the depths of our mind), and the persona we present to the world. Only behind the paroches (partition) of our soul, i.e., behind our thought life, we may connect on an intimate level with HaShem, whose presence appeared upon the Ark cover, between the two golden cherubim, behind the paroches (veil).

parasha Vayakhel 5784

Day Two: The Waters of Division

On the second day, G-d spoke the firmament into existence. He separated between the waters beneath and above the firmament. This separation brought into actuality, the atmosphere of the earth, and the point where space begins. Although, Ramban contends that the separation was between the spiritual domain and the material existence of the Universe. This rendering would denote the difference between Heaven, in the sense of a spiritual realm, and earth, akin to malchus – where G-d’s Presence can be found by way of His quality of immanence.

Unfortunately, many today in the world, have no concept of the heavenly as a spiritual dimension, except to a vague degree, nor, are some able to see beyond the material, acknowledging the spiritual. This unfortunate state of affairs has given rise to greater materialism, as well as doctrines that promote the advance of materialism. Hence, we here an emphasis on equity, to the exclusion of divinity, human rights, instead of human responsibilities to both G-d and man. Ask not what is due to you; rather, ask what you can contribute to the betterment of the world, in tandem with G-d’s design and divine plan.

Furthermore, in regard to the separation of the waters, Rashi comments that this division symbolized strife; and, for this reason, the second day was not referred to as “good.” Therefore, a parallel can be drawn to the disvalue of strife, as opposed to the inherent value of unity. As applied to a modern-day context, it can be understood that a separation between spiritual and material is problematic, in that both were meant to complement each other. The phrase, “heaven and earth” epitomizes this complemental relationship between the spiritual and material realms. To deny the spiritual realm in favor of the material leads to imbalance, and visa versa as well. The incorporation of the two leads to the fundamental aspects of our nature being acknowledged, so that harmony can prevail within and without.

parasha Ki Tisa 5784

weekly Torah reading: parasha Ki Tisa 5784 – Compassionate Consideration

“And the L-RD passed by before him, and proclaimed: ‘The L-RD, the L-RD G-d, merciful and gracious, long-suffering, and abundant in goodness and truth: keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin” – Exodus 34:6-7

H’Shem acknowledges the fallen “human condition” of mankind; therefore, He is merciful to potential sinners, even knowing that they will, indeed, sin. This act of compassion towards those who are prone to sin, denotes the mercy associated with His name. For how can frail man be treated with ill intentions by the One Who is “Compassionate and Gracious, Slow to Anger, and Abundant in Kindness and Truth” (Exodus 34:6)?

Rather, let this serve as a model for us human beings, within the framework of our relationships to each other; for, we may learn to be tolerant of others, who we might otherwise despise, if we, regrettably took the stance of a haughty attitude towards them. Moreover, we do not know whether or not someone will engage in unlawful (sinful) behavior; therefore, we should not judge anyone who might seem inclined towards a less than godly life.

There is hope for K’lal Yisrael, including ourselves when we fall. For HaShem is also “Forgiver of Iniquity, Willful Sin, and Error” (34:7). This is our reassurance, that when we are unfaithful to the stipulations of the Sinai covenant, HaShem is still faithful to us. Like unto His forgiveness of B’nei Yisrael, regarding the golden calf debacle, in response to the compassion that Moses elicited from Him through his prayer on behalf of the people; this is also a model for us, to seek HaShem’s forgiveness, when we fall prey to temptation. “Pardon our iniquity and our sin, and take us for Thine inheritance” (Exodus 34:9, JPS 1917 Tanach).

parasha Tetzaveh 5784

The light of the world was the Temple, as implied by the nature of the windows. The windows were narrow on the inside, and wider on the outside, so that light within the Temple could radiate out into the world. In parasha Tetzaveh, the spiritual darkness of the world is to be countered by the light of the menorah inside of the Kadosh. The oil to be provided for the menorah had specific requirements: “pure olive oil beaten for the light” (Deuteronomy 2:20, JPS).

Because the menorah requires refined oil, only the first grade of oil obtained from the olives is used (Menachot 86a). The light of the menorah is “to burn continually,” understood as meaning every night, all throughout the night. Thus, because the nighttime represents spiritual darkness, it is implied that the light of the menorah is a counter presence to that darkness.

“In the beginning… darkness was upon the face of the deep; and the spirit of G-d hovered over the face of the waters” (Genesis 1:1-2, JPS). According to Rashi, “the throne of divine glory was standing in space, hovering over the face of the waters…” (sefaria.org). This represents the supremacy of light over darkness. Thus, it is a juxtaposition that represents a continuous actuality, symbolized by the menorah in the Mishkan, and later in the Beis haMikdash.

Throughout the ages, the spiritual darkness of the world manifests to a lesser or greater degree at different points in history. “For, behold, darkness shall cover the earth, and gross darkness the peoples; but upon thee the L-RD will arise, and His glory shall be seen upon thee” (Isaiah 60:2, JPS). G-d will provide us with the light of truth and wisdom that will sustain us.

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.

parasha Terumah 5784

“Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him.” – Exodus 25:2, JPS 1985 Tanach

While H’Shem conversed with Moshe on Mount Sinai, He gave him the instructions for the building of the Mishkan. In order for the Mishkan [portable tabernacle in the desert] to be built, first, a collection was necessary. The collection was a freewill offering of the people for H’Shem, for the sake of building a sanctuary, where H’Shem would dwell. Everyone gave according to what their heart inspired them to give.

The sin of the golden calf preceded the building of the mishkan (tabernacle). The gold used to build the calf, was contributed by the men, who gathered the earrings for the cause of making an idolatrous calf. “Take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me” (Exodus 32:2, JPS 1985 Tanach).

When Moses returned from on top of Sinai, he shattered the tablets upon discerning the idolatrous revelry focused on the golden calf; thus, in effect, the covenant was symbolically broken upon its intended reception (Jeremiah 31:32). Incidentally, the covenant was not renewed, until Moshe spent another forty days on the mountain; and, brought down the second set of tablets. Yet, first, Moshe pleaded on behalf of B’nei Yisrael for H’Shem to forgive their descent into idolatry. Moreover, it can be understood that even before the actual transgression, the remedy for the sin had already been given to Moshe on the mountain, when he received the instructions regarding all of the details for the building of the Mishkan (Tabernacle).

“The Tabernacle was a form of atonement for the sin of the golden calf” (Or HaChayim, JT Shekalim 1:5, sefaria.org). The collection itself of the materials for the construction of the mishkan served as a form of repentance; inasmuch that the collection was designated as a free will offering; this reflects the nature of teshuvah (repentance).