meditation – The Tree of Life

Memories and Current Events

My recent poems have been written,

primarily in response to the Ukraine war.

Feeling, recently, that the tides of change

cannot be explained any further,

nor rearranged into coherent descriptions,

I sought to refrain from this endeavor.

Yet, my heart is overflowing,

teeming with complex emotions,

and my pen, figuratively speaking,

is writing (typing out) words again,

in response to the internal reservoir,

of all that remains to be said.

My muse? Ineffable, for He Knows all,

and is above and beyond all muses.

So, redeemed, is each word that I reckon,

as not my own, rather, from deep within,

a pool of reflection, tinged with a conscience,

and a consciousness, stemming

from the part of mankind’s soul,

that is connected to the Divine.

In addition to all this, I do not know

how I can even factor into the equation,

that Bolekhiv, my ancestral hometown,

is fifty-eight miles south of Lviv,

where several dozen of my relatives

were buried in mass graves,

during the Shoah.

parashas Tzav 5782

“And the fire upon the altar shall be kept burning thereby, it shall not go out; and the priest [kohein] shall kindle wood on it every morning.” – Leviticus 6:5, JPS 1917 Tanach

No other offerings could precede the morning olah, the first of the two tamid offerings, made in the morning and the afternoon; thus, every morning the first order of business in serving H’Shem, for the kohein, included adding wood on the mizbeach, before offering up the olah (Bava Kamma 111a). According to the Talmud, two logs of wood were added to the fire on the mizbeach (outer altar) every morning and evening (Yoma 27b). Yet, prior to this, the remnant of ashes from the remaining parts of the olah offering from the previous night, were first collected, and set aside near the mizbeach (altar). Then, the kohein changed out of his sacred clothes to used garments, in order to bring those ashes outside “to a pure place.” (Leviticus 6:4).

The changing of garments signifies a delineation between the sacred and profane, inasmuch that the transition from one service to another required different garments. The separating of the ashes, placing them in a pile next to the mizbeach (altar) was one service. Taking the ashes outside to a pure place was another. The second set of garments were bound to be soiled, when bringing the ashes outside to the third camp. This was a designated area, further away from the mishkan (tabernacle). Each camp, at an increasingly further perimeter around the mishkan had its own level of holiness.

This denotes the overall theme of sacred and mundane found Torah, as well as in our own lives. At least, we are called to denote a difference between secular time (the six days of the week), and sacred time (the Sabbath). Also, to bring an awareness of the Shechinah (G-d’s Presence) into our lives, we need to create room for doing so, in both time and space. Primarily, this awareness may be fostered, by settling our minds, and creating a space within ourselves, in order to focus on our connection to H’Shem. This may be done, not only on Shabbat; rather, also on other days of the week by finding a little bit of quiet time for ourselves. To foster that connection to G-d, is called hisbodedus – a type of meditation of the heart. May we keep the fire of our avodah (service) to H’Shem burning on a continual basis.

Va’etchanan 5781

parashas Va’etchanan 5781

“Ye that did cleave unto the L-RD your G-d are alive every one of you this day.”

– Deuteronomy 4:4, JPS 1917 Tanach

During Moshe’s speech that lasted thirty-seven days, he prepared B’nei Yisrael to enter the Promised Land. He cautioned them, admonished them, and reminded them in a tactful way of previous sins. Rather than naming the sins, he would mention the place where the transgressions occurred.

One such instance that appears a little more direct is when he mentions the matter of Baal-peor, whereof H’Shem punished “all the men that followed the Baal of Peor [the deity of the Midianites]” (Deuteronomy 4:3). He further mentions that those who cleaved to H’Shem, rather than follow the deity, “are alive every one of you this day” (Deuteronomy 4:4, JPS 1917 Tanach).

This juxtaposition makes it clear that those who did not transgress through idolatry and licentiousness were preserved by H’Shem because they “cleaved” to Him. The Hebrew word used for “cleave,” in this instance, is “deveykut.” The word connotes a clinging to H’Shem in the sense of one who is dependent on Him for his sense of well-being.

Deveykut is necessary for hitbodedut (Jewish meditation). Within the practice of hitbodedut, one pours out his heart to H’Shem, hoping for an answer to all of his prayers. Yet, in complete deveykut, one lives his life in constant acknowledgement of the L-RD. Furthermore, he is able to speak to H’Shem from within in his heart in the quiet moments of the day. May we avoid the secular deities of modern society, so that we can cleave to the L-RD in our own lives.

Turn Again

“What is meant by, ‘Surely he scorneth the scorners, but he giveth grace unto the lowly’ [Proverbs 3:34]? If one comes to defile himself, he is given an opening; if one comes to cleanse himself, he is helped.” – Talmud Shabbos 104a

The Sages teach, based on the above Talmudic passage, and the configuration of the Hebrew letter, “hei,” that H’Shem will “give grace unto the lowly” to do teshuvah (repentance) through the narrow way. This is represented by the small space towards the top of the letter hei – ה – the narrow gate that leads towards teshuvah (repentance). On the other hand, “surely he scorneth scorners” can be understood to mean that G-d will also give occasion to those whose way is stubbornly opposed to following G-d’s word. The scorners are bent on following their own way that leads to “defilement;” for them, the way is broad, symbolized by the broad space at the bottom of the letter hei: ה.

“Know whence you came and to where you are going and before Whom you are destined to give a final accounting.” – Pirkei Avos 3:1

“The whole wide world is a very narrow bridge.”

– R’ Nachman of Breslov

Omer: Day 49 Culmination

Malchut shebbe Malchut: Kingship within Kingship

Today’s middot (character traits) are malchut shebbe malchut (autonomy within sovereignty). This may be compared to the goal of self-actualization as found within a psychological framework. Finding a meaningful path to pursue in life will lead to personal fulfillment; in other words, the culmination of the soul’s mission in life. Under G-d’s directive, through His hasgacha peratis (divine guidance) that is placed upon us all, we are guided to what will steer us in the right direction.

In the Biblical sense, Solomon simplifies the essence, the underlying goal, to focus on, namely, “the sum of the matter, when all is said and done: Revere G-d, and observe His commandments; for this applies to all mankind” (Ecclesiastes 12:13, JPS 1985 Tanach). By staying on course, within the framework of G-d’s commandments, including all of the guidance that stems from them, one’s potential as an individual may be fully garnered, along the way towards the Kingdom.

The path is a unified one, inclusive of the soul in relationship to G-d. Moreover, to think in terms of self actualization, as well as directing ourselves to be in accordance with G-d’s expectations of us, is not incongruent. Although, in the strictest psychological sense, Maslow may have intended self actualization an expression of inner potential; within the light of a divine plan, it is ultimately through the negation of self to a higher cause, that the self may realize its fullest potential within G-d.

On Shavuot (the fiftieth day), the culmination of the forty-nine day journey through self renewal, by way of examining our character, reaches its goal. As the L-RD said to Moses, “when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain” (Exodus 3:12, JPS 1917 Tanach). We receive the Torah anew, in the very present moment of our lives. H’Shem willing, the refinement of our soul over the past seven weeks has brought us closer to the fulfillment of peace and wholeness in our lives.

“The path of the righteous is as the light of dawn, that shineth more and more unto the perfect day.”

– Proverbs 4:18, JPS 1917 Tanach

Omer: Day 15 Chesed shebbe Tiferes

April 12, 2021

Love within Beauty

The quality of loving-kindness expressed in a harmonious manner as represented by tiferes is integral to lending a helping hand in time of need. True kindness is not measured, per se, by any limiting factors; yet, flows outward from a place of sincerity, knowing how to quench the emotional thirst of others, like a river following its natural course. Even so, the natural expression of loving-kindness is rare, especially when almost everyone’s source of inner kindness is being tested by trying times. Therefore, finding the right measure of kindness at the appropriate time, in harmony with the specific needs of others requires discernment.

If we are in harmony with ourselves; i.e., as so many others have said in various ways, we need to be kind to ourselves. To some degree how we treat others, may actually be reflecting how we treat ourselves. The commandment to “love your neighbor as yourself” (Leviticus 19:18) is considered a cornerstone of Jewish thought, through which all of the other commandments must be viewed. In respect to chesed shebbe tiferes, loving-kindness within harmony, the flowing out of love from a balanced place within an individual, can help to temper our efforts to do mitzvoth (good deeds), by tinging all that we do with a certain amount of kindness. In this manner, harmony may be either created or restored by always “keeping chesed in mind.”

[These are my personal reflections on the implications of today’s combination of middot (character traits). These reflections are not meant to be comprehensive, inasmuch that they are not based upon any one particular system. Nor, may these ideas be characterized as authoritative, because I profess to being a student, not a teacher. I hope to inspire others to delve into an exploration of their own personality, for the sake of tikkun hanefesh (rectification of the soul)].

Contrasts Reconciled

“And these are the judgments that you shall set before them.” – Exodus 21:1

“v’eilah mishpatim – and these are the judgments”

parashas podcast

The parashas begins, “and these are the judgments.” In Hebrew, the letter vov, meaning “and,” bears significance here. For the implication can be drawn, that there is a connection being emphasized, between this parashas and the previous one. Immediately following the revelation at Sinai, whereof H’Shem “descended,” amidst the thunder and lightning, in an impressive display of His greatness, the Torah begins to list the mishpatim, a set of commandments that seem pale, mundane, and this-worldly in comparison. A simple question may be asked, in and of itself, what does this juxtaposition of opposites portray in its contrast of a heightened experience at Sinai, to the relatively dry giving forth of commandments having to do with everyday life?

All areas of life are intertwined, as characterized within the framework of Torah. G-d’s divine plan for mankind has as much to do with His appearance on Sinai, amidst the thunder and lightning, as the everyday guidelines given to us in order to regulate our conduct. Although many would conceive of religion, as somehow separate from the mundane affairs of life, this can not be the case. Also, in regard to what is considered as the spiritual realm, wherein, through prayer or hisbodedus (meditation), we may reach great heights of sublime experience that seem “out of the ordinary:” these experiences must not take precedent over our attempts to live a righteous life, in all the manner of details.

Yet, perhaps, it is all to common to focus on the spiritual component, to the exclusion of leading a leading a life based upon G-d’s commandments. Thus, a compartmentalization of spiritual experiences may occur, while conducting oneself in a manner akin to secular standards. Rather, the sublime ways that we connect to G-d should sharpen our acuity to bring down this awareness into every aspect of our lives, encompassing all areas that might otherwise be overlooked, disregarded, or not held up to the light of reason, within the perspective given to us by all of kitvei kodesh (Holy Scripture).