justice – The Tree of Life

Diminished by Sin, Renewed by Teshuvah

“No greenery remained on the trees or the grass of the field in the entire land of Egypt.” – Exodus 10:15

It is as if to say that Egypt was deprived of its finery. Later, the Egyptian people, who had developed a sense of respect toward the Children of Israel, gave them their silver and gold vessels, as well as fine garments; thus was Egypt depleted. This is metaphorically the effect of sin upon our lives, that the corruption within eventually takes on an outward appearance, diminishing our regality as beings created in the image of G-d. Additionally, the external manifestation of sin may appear in a way, and a measure, concomitant with the aveira (sin).

Consider that even though King David was forgiven for his transgression, he was still chastised as a measure of H’Shem’s attribute of justice. Lest we think that teshuvah is too easy of a way to wipe our sins clean, perhaps, like David, we are still chastised, yet, to a lesser degree than we would have been if we were obstinate to the point of not acknowledging our sins. One might say that this is an example of the dynamic interchange of mercy and justice, working in tandem with each other, to a greater or lesser degree; and, we hope that H’Shem will always sweeten the judgment against us, by way of showing His mercy toward us.

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Seeking Restoration

“In that day, I will set up again the fallen booth [sukkah] of David: I will mend its breaches and set up its ruins anew. I will build it firm as in the days of old.” – Amos 9:11, JPSN

If our expectations for the future rest, primarily, upon our fears, anxieties, and concerns having to do with the present, then we may expect to transition to something different in our lives as individuals, and part of the greater whole, based upon our discontent of the current status quo. Yet, we should not permit our expectations to lead us astray, into thinking that some better “state of affairs” will come into fruition, as a result of efforts that have more to do with a vision of utopia, based upon a progressive understanding of social justice, in totale, rather than giving credence to the transcendent wisdom of G-d.

Moreover, there is a difference between social justice, bought with the price of losing our freedoms, while condemning those who are not in accord with the pseudo-morality that it proffers, versus a sense of justice that is balanced by chesed (mercy), bringing about a harmonious world view that treats all according to the same standard. G-d’s worldview and divine plan for humankind differs greatly in kind and means to bring his Kingdom into the world, as opposed to mankind’s vision of New Babylon that is already becoming a dystopian reality.

Therefore, let us strive to be in accordance with G-d’s promises for His people, by looking forward to the rebuilding of the Beish HaMikdash in the near future; so that we may not falter while the world around us descends into darkness, let us fully place our trust in G-d, and our expectations in his divine plan.

Mercy Me

“Mercy and truth are met together; righteousness and peace have kissed each other.” – Psalms 85:11, JPS 1917 Tanach

It is written that in the future, “mercy and truth” will have met, and, furthermore, that righteousness (tsedokah = justice) and peace will have kissed (Psalms 85:11). Thus, it can be understood from this verse, that these qualities will have appeared together, ushering in G-d’s Kingdom. Where are we today, in regard to this effort in our own lives? And, what of society’s take on the nature of these qualities appearing together?

Surely, divine truth and justice are qualified by the concomitant kindness, and peace that must be congruent for any effort to express truth, or bring about justice on earth. Rather, the social justice movement that has taken the world, as if by surprise overnight, fails in this regard. For, one of the means to obtain “social justice” according to the actual means through which this is being attempted is without any sense of peace, as if it is permissible from the point of view of SJW’s to use any means possible to reach their goals, thereby inferring that the means justify the ends.

However, the psalmist speaks of justice and peace existing together, implying that the means must not be in conflict with the end. Rather, the utopian vision of cultural Marxism, through the current Wokism agenda, is one is furthered through aggressive means, harshly condemning anyone not on board with Woke tenets; regrettably, this is the road towards totalitarianism.

Yet, regarding the efforts to bring about social change in a compassionate manner, have they not heard the adage echoed from the 1960’s: “If we can’t do it with a smile on our face, you know if we can’t love in our hearts, then children we ain’t got no right to do it at all” (For What It’s Worth, CSNY). Instead, their message is increasingly one of intolerance for viewpoints not in alignment with their own.

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The Purim Code

The Famous “Code” in Megillat Esther
adapted from Keeping Posted with NCSY, Fall 1999 edition
(Also from Torah.org article by Rabbi Dovid Rosenfeld

from http://www.puretorah.com

In Megillas Esther (the Scroll of Esther), towards the end of the story, King Ahasuerus allows the Jews to avenge themselves of their enemies on the 13^th day of Adar. In Shushan, the capital, the Jews kill 500 men and hang Haman’s ten sons on a gallows. Queen Esther then approaches the King with an additional request: “…allow the Jews who are in Shushan to do tomorrow as they did today, and let the ten sons of Haman be hanged on the gallows” (Esther 9:13). It’s curious that she would request the hanging of Haman’s already slain sons. Nevertheless, the King complies.

Now, the Hebrew word for “tomorrow” (“machar”) occasionally refers to the distant future. Further, the Sages tell us that whenever the word “king” appears in the Megillah it alludes to the King of kings as well. Thus, the verse could be understand as a request by Esther to G-d to again hang the ten sons of Haman at some point in the distant future. Now, when the Megillah lists the ten sons Haman during their hanging (9:7-9) there are a number of unusually-sized letters. (We have a tradition to write certain letters in the Torah larger or smaller than the standard size.) According to the most accepted tradition, there is a large ‘vuv’ (numerical value = 6) and a small ‘tuv’ (400), ‘shin’ (300) and ‘zayin’ (7). The following suggestion has been made: The large vuv refers to the sixth millennium (of the Hebrew calendar); the small letters refer to year 707 of that millennium. The meaning, then, is that G-d agreed to hang Haman’s ten sons again in the year 5707 = 1946-7.

On October 16, 1946 (21 Tishrei, 5707) ten convicted Nazi war criminals were hanged in Nuremberg. (An eleventh, Hermann Goering, a transvestite, committed suicide in his cell. The Midrash tells us that Haman also had a daughter who committed suicide.) As if the parallel were not obvious enough without further corroboration, Nazi Julius Streicher’s last words were, “Purimfest 1946.” (In case you question the accuracy of Streicher’s last words, they are are well-documented; they appeared in Newsweek, October 28, 1946.)