Messiah – The Tree of Life

Moshiach Seudah

Pesach 5784 – 8^th Day – Moshiach Seudah (Meal of the Messiah)

Passover is a time of renewal, reflection, and commitment to our heritage, inclusive of the values that were instituted at Sinai after the Exodus. Moreover, the commandment to re-enact the narrative of the Exodus culminates in the acknowledgment of our own identification with our collective past. We recall the Exodus every day within the framework of prayer.

And, we are called every year in Nissan, the first of the months, to actually relive our ancestor’s enslavement in Egypt, and our subsequent redemption. Primarily, this experience of empathy with our former lowliness as a people occurs at the seder – a meal of symbolic foods, wherein we recall the narrative of the Exodus, by reading from the Hagaddah, a collection of scripture, commentary, and prayer. We dos collectively, with family and community.

This is unlike any other meal of the year; and, that is exactly the point. Why is this night different than any other? Because on the night of Passover we travel back in time, as if we were actually present at those momentous events that led towards the Geulah (Redemption).

Moreover, we look forward to the Geulah Shleimah (Complete Redemption), otherwise known as the Final Redemption. The tradition on the last day of Passover is to hold a Moshiach Seudah (Meal of Messiah) that casts our thoughts towards the day when we are fully re-established in the land of Israel, after the rebuilding of the Third Temple. Moshiach will reign from Jerusalem, Israel will be a light to the nations, and the Torah will go out from Zion to all peoples.

Redemption Price

motzei Shabbos: parasha Mishpatim (Exodus 21:1 – 24:18) 5784

“And a redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith the L-RD.” – Isaiah 59:20, JPS 1917 Tanach

“If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing” (Exodus 21:2). A remez (hint) to the Final Redemption, can be found in the commandment in regard to a Hebrew servant who serves another Hebrew. He is redeemed from bondage at the end of six years; a Hebrew who was a slave in Egypt is not meant to be a perpetual slave again. At the completion of six thousand years of history, the Geulah (Redemption) occurs, the restoration of Israel, and establishment of HaShem’s Kingdom .

The Hebrew word goel may also be understood as a reference to Moshiach (Messiah). He is like the goel who is obligated to redeem his Jewish brother from slavery. How much more so is he sent to redeem his brethren? As is written: “And a redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith the L-RD” (uva l’tzion, Isaiah 59:20, JPS).

Tisha b’Av 5783

reflection for Tisha b’Av day: Stuck in Galus (Exile)

“From thence ye will seek the L-RD thy G-d; and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul.” – Deuteronomy 4:29, JPS 1917 Tanach

In Galus (Exile), we are bound by our distractions, and deceived by modern culture. Instead of being cognizant of all that has been taken away from us, we are enamored by the glitter of the world. Our eyes are glued to the screens of New Babylon, projecting its images across the world. We forgotten what the psalmist says not forget: “O Jerusalem, if I forget thee…” (Psalms 137:5).

Even so, Moshe prophesied that from this place of exile, we will seek H’Shem. It is just like the zeitgeist of the world, in every age, to try to blind us to the truth, to make us forget our ways, and assimilate into the masses of faceless humanity. Yet, in our hearts, we know who we are, and the call to return to G-d is more powerful than the yearning for endless entertainment. Unearth the treasures of the past, excavate the hidden gems of our ancestors, dust off the pages of scripture, in order to learn the truth. We are not made for this world; we are created to serve H’Shem.

There can be no compromise, as Elijah made clear to the Israelites at Mount Carmel: “’How long halt ye between two opinions? if the L-RD be G-d, follow Him; but if Baal, follow him.’ And all the people answered him not a word” (1 Kings 18:21, JPS). Commentary explains, that the people were worshipping both H’Shem and the pagan deity Baal. They had formed a syncretic religion of sorts, where they blended worship of G-d with that of Baal.

Yet, there can be no compromise. Eliah was calling them to follow H’Shem wholeheartedly. Too often, we mix and match our interests, so that we can not give our undivided attention to the only One who deserves it. “Hear O Israel, the L-RD our G-d, the L-RD is One. And you shall love Him with all your heart, with all your soul, and all your might” (Deuteronomy 6:4).

The Faithless and the Faithful

My friend lost her faith in Moshiach. She was a fervent advocate of the “Moshiach Now” mentality, so prominent within Chabad chasidism. Now, because of an expectation that he would arrive before her cat died, she has done a 180 in her fervent desire to wait for him. It’s a moot issue for her, as if the world has changed, and will no longer require a great transformation that will be initiated at the time of Moshiach.

I think that her unrealistic expectation is a sign of extreme egocentricity. To think that the world revolves around oneself to the degree that one can dictate when Moshiach will arrive? Yet, isn’t this akin to the same expectations of religioso throughout history? Whether Jewish or Christian expectations, the story is similar – failed expectations lead to bewilderment.

In the case of the Millerites, when Messiah did not meet their expectations in 1844, half the movement disbanded. The other half was reformed by Hiram Edson, under the banner of what became known as the Seventh Day Adventists. They reshaped their calculations, admitting there was a flaw in their understanding, without seeing the original prophecy as entirely wrong.

Now that I think about it, another friend of mine recently abandoned his pursuit of things spiritual. He is essentially agnostic; although, he still brings in the Shabbat on Friday evening with a few prayers of his own design. I wonder whether this is a pattern that others may be woven into, forming a tapestry as the Geulah (Redemption) approaches.

I envision those whose faith is diminished as being on the side of the tapestry with the loose threads, while those who maintain their faith on the side that clearly depicts the Messianic Era, as the time approaches. “For the vision is yet for the appointed time, and it declareth of the end, and doth not lie; though it tarry, wait for it; because it will surely come, it will not delay” (Habakkuk 2:3, JPS 1917 Tanach).

Wake Up Call

I woke up this morning, as the remnant of a dream lingered in my soul. All was foretold long ago; and, yet we seem to get so little of a glimpse on occasion into this hope for redemption. My academic background is in psychology; needless to say, I began to analyze my dream: Rockets turned into butterflies, and missiles turned into doves; the sky became bright blue, as light descended from above. As if in an overnight occurrence, the Third Temple appeared in Jerusalem; and, the king entered through the Eastern Gate.

Yet, before he could reach the throne, the processions stopped. The King exclaimed, “I can go no further.” Everyone looked astonished and turned one to another in wonder. Then, I woke up with the following words spoken quietly in my mind: the redemption will not occur until you correct your spelling mistake. So, I laughed and smirked, and went back to sleep, thinking, oh, what a silly dream. Later, I wrote in my journal that this dream was a wish-fulfillment tinged with anxiety because of my lack of self-esteem. Then, I turned the page in my journal, and continued to write…

What if the dream was a divine portent? I know that mysticism bears some light upon this dream, if I think about the nature of words and their power to move mountains. I recall hearing about a misspelling in a mezuzah scroll that brought ill fortune upon the people who lived at that residence, where the mezuzah was placed on the doorway. When the mistake was found, and the correction made, all turned out well for the family and their descendants. Now, I know there is a principle, isn’t there? “As above so below.” So, our efforts, thoughts and speech in this world have an influence upon the spiritual realm. Hmm.

Then, I realized, that I had recently written a poem about the Geulah. As usual, I placed the appropriate tags on the post for ease of accessibility and viewership; however, I wonder if I misspelled the word, redemption. So, I decided to check, half-heartedly remaining skeptical. Lo and behold, I had misspelled the word, redemption, spelling the word without the second “e” – redmption. I added the letter “e,” and quietly made my usual cup of green tea in the morning. I had a glimmer of hope in my heart, wondering if I had actually in some small way contributed to the hastening of the Geulah. After all, isn’t there a saying about how one mitzvah can change the entire world? Hmm.

I sat back down at my desk in front of the computer screen. I sat silently in deep thought. I decided to check the likes for that poem. There were the usual likes from people who read my posts; there were also some likes from some bloggers unknown to me. I checked the comments; many of the comments were from the usual crowd; there were a few from others not previously known. I continued with my day, not letting my dreams hold sway over reality. An hour later, I checked the post again; the likes were climbing higher than usual; the comments kept pouring in one after the other. Hmm. I must have struck a chord in the heartstrings of like-minded folk. I decided to place the poem on some other platforms. Then, I continued to work on some other writing tasks until dusk; studied Torah and called it a day.

The next day there was a bright light in my room, and it was not even daylight yet. I thought that I was still dreaming. Perhaps, I was still sleeping, I thought to myself; so, I decided to make a cup of tea. There was music emanating from my computer; yet, the pc was still closed for I always close up my laptop overnight. Normally, the music app only works when the laptop is open. I did not even recognize the song. Then, I began listening to the lyrics, “Who is like You, majestic in holiness, awesome in splendor, working wonders?” I realized that these are the words of Az Yashir, giving praise to H’Shem, for having led us out of Egypt and split the Sea of Reeds.

Where was the music coming from? The online morning service that I attend had not even begun, so this couldn’t have been from the liturgy. The choir singing the song sounded as if composed of thousands of voices. Then, I remembered the commentary on this verse: the sages point out that the verb tense is in the future; in other words, not “Then Moses sang;” rather, “Then Moses [and the people] will sing.” When? According to chazal, after the Tehillas haMeisim (Resurrection of the Dead) at the beginning of the Messianic Age.

I couldn’t believe what I was thinking. Could this really be? Or was I still dreaming? I went into the restroom to splash some water upon my face. Then, when I looked in the mirror, I couldn’t believe my eyes. I looked as if I was twenty years old again. Wait. Didn’t my friend once tell me that when Moshiach appears, those who are alive at the time will be transformed? And, that they will have a resurrection body like that of a twenty-year old? Could this really be happening?

I decided to check the news. All of the Israeli papers, including Arutz Sheva, the Jerusalem Post, and Ha’aretz had live coverage at the Western Wall. Is the Redemption at hand? Is the Geulah being broadcast around the world? Will all eyes behold him? As is written, “And His feet shall stand in that day upon the mount of Olives” (Zechariah 14:4, JPSN). “I would behold G-d while still in my flesh, I myself, not another, would behold Him; would see with my own eyes” (Job 19:26-27, JPSN). Amein and amein.

dvar: parashas Re’eh 5781

“Unto the place which the L-RD your G-d shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek.”

– Deuteronomy 12:5, JPS 1917 Tanach

Moshe explains to the B’nei Yisrael (Children of Israel) that they should not do like the nations in regard to their service to H’Shem. The idolatrous nations worshipped anywhere and everywhere to various so-called deities. However, when entering Eretz Canaan, B’nei Yisrael would be called upon to “destroy all the places, wherein the nations that ye are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree” (Deuteronomy 12:2, JPS). Rather, Israel is called to worship in “the place which H’Shem your G-d shall choose” (Deuteronomy 12:5, JPS).

The place that H’Shem chose, eventually was Jerusalem. That is where the first and second Temples were built. Moreover, we await the building of the Third temple. Until then, we congregate in assemblies, that are referred to as “small sanctuaries,” as per one interpretation of the following pasuk (verse): “Thus saith the L-rd G-D: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come” (Ezekiel 11:16, JPS 1917 Tanach).

The original meaning of the verse was meant to convey a sense of reassurance to the exiles, after the first Temple was destroyed, that H’Shem’s presence would still be with them; i.e., that H’Shem would be a sanctuary – a place of refuge for them. This rendering is also apropos today, during the current galus (exile), inasmuch that we believe that His presence, otherwise known as the Shechinah, went into exile with us after the destruction of the second Temple. Although, the return of the Jewish people has already begun at the time of the recreation of the State of Israel, our exile is not officially, over until the third Temple is built in the time of Moshiach (Messiah).

Our Promised Inheritance

“Let us send men before us, that they may search the land for us, and bring us back word of the way by which we must go up, and the cities unto which we shall come.”

– Deuteronomy 1:22, JPS 1917 Tanach

Moshe reiterates the events of B’nei Yisrael over the past 39 years, in an effort to convey to the next generation, who will enter the Promised Land, what needs to be learned from their ancestor’s travails. Although various narratives recorded prior in Torah are mentioned, they are being retold in a way that will benefit this generation, boost their morale, and caution them against making similar mistakes that were made by the previous generation.

Apropos of entering the land, Moshe recalls the first time, when thirty-eight years prior, Bnei Yisrael were poised on the brink of entering the land. Although they had been encouraged at that time to go forward without fear or trepidation, they hesitated, and requested to send men ahead of them, in order to get a better idea of what they would face when attempting to conquer the land. This might be seen as prudent, and perhaps even wise, were it not for their motivation in making the request; they did not have enough emunah (faith) in H’Shem to foster the necessary resolve to enter the land, fully trusting in H’Shem’s strength to provide a victory.

The new generation is being called to task, to fully place their trust in H’Shem as they are about to enter the Promised Land. Having recently defeated the two Kings, Sihon and Og (Deuteronomy 1:4), who guarded the border of Eretz Canaan, Bnei Yisrael (the Children of Israel) are encouraged by Moshe, to know that they will also be able to defeat the inhabitants of Canaan (Deuteronomy 3:21-22).

The symbolic lesson for us has to do with trusting in H’Shem to bring us into our inheritance at the end of the age. No eye has seen nor ear heard what H’Shem has prepared for those who wait for Him (Isaiah 64:3). “The L-RD will build up Zion; He will appear in His glory. This shall be written for the generation to come” (Psalm 102:17,19). In Hebrew, the phrase, l’dor acharon, means “the last generation,” before the restoration of the Kingdom, when Messiah will reign from Jerusalem.

We are encouraged to trust in H’Shem’s provision for us in Olam Haba (the World to Come). We can not peer across the veil; yet, according to the sages we may receive a glimpse of Olam Haba on Shabbos. And, this particular sabbath is Shabbat Chazon, the shabbos before Tish b’Av. On Shabbat Chazon tradition speaks of receiving a vision of the Third Temple on this day.

“Oh how abundant is Thy goodness, which Thou hast laid up for them that fear Thee;
which Thou hast wrought for them that take their refuge in Thee.”
– Psalm 31:20, JPS 1917 Tanach

Redemption Price

parashas Mishpatim (Exodus 21:1 – 24:18) 5781

parashas Mishpatim 5781

“And six years thou shalt sow thy land, and gather in the increase thereof; but the seventh year thou shalt let it rest and lie fallow.” – Exodus 23:10-11, JPS 1917 Tanach

“Six days thou shalt do thy work, but on the seventh day thou shalt rest” – Exodus 23:12

“For a thousand years in Thy sight are as yesterday when it is past, and as a watch in the night.”
– Psalms 90:4, JPS 1917 Tanach

For six thousand years of history shall pass; then, the sabbatical millenium according to traditional Jewish thought. This understanding is based upon the shemittah cycle as well as the weekly Sabbath, and other commandments mentioned in parashas. The Shemittah year, the seventh year whereof the land lies fallow, follows six years of work on the land, whereof the land is sown with seed, and the produce is gathered (see above, Exodus 23:10-11). The weekly Sabbath is a day of rest, following a six day work week; the seventh day being when G-d rested from creating the world, we are commanded to rest as well.

Thus, a comparison may be drawn, based upon these examples, pointing towards the six thousand years of history that will be followed by a thousand year rest, an era of peace and prosperity. “For a day is like a thousand years, and thousand years is like a day to Elokim G-d.” After the sabbatical millenium, when the natural cycle of seven days is completed, the new heavens and the new earth will appear. “For, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind” (Isaiah 65:17, JPS).

“If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing” (Exodus 21:2). A remez (hint) to the Messianic Redemption, can be found in the commandment in regard to a Hebrew servant who serves another Hebrew. He is redeemed from bondage at the end of six years; a Hebrew who was a slave in Egypt is not meant to be a perpetual slave again. At the completion of six thousand years of history, the Geulah (Redemption) occurs, bringing a restoration to Israel, & the Malchus Elokim (Kingdom of G-d).

Additionally, another commandment obligates a fellow Hebrew to redeem a brother who had been sold as a servant to a gentile. In this case, he is redeemed by a relative, through a redemption price, given to the gentile. “Any that is nigh of kin unto him of his family may redeem him” (Leviticus 25:49, JPS 1917 Tanach). The relative who redeems his brother is called the goel. The Hebrew word goel (redeemer), may also be understood as a reference to the Moshiach (Messiah). He is like the goel who is obligated to redeem his Jewish brother from slavery. How much more so is He sent to redeem his Jewish brethren?

The Annointed Stone

B”H

parashas Vayeitzei 5781

“And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.”

– Genesis 28:11, JPS 1917 Tanach

On his journey to Charan, to find a wife, Jacob rested at hamakom (the place). He placed a stone underneath his head, went to sleep, and dreamt of a ladder spanning earth and heaven. Angels ascended and descended upon the ladder. When he awoke, he said “this is none other than the house of G-d, and this is the gate of heaven.’ And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it” (Genesis 28:17-18, JPS).

According to the Talmud, it is here that the Foundation Stone was located, since the beginning of the earth’s creation; for it was from hamakom (the place) that the world itself was created (Yoma 54b). According to Pirkei de Rabbi Eliezer, this stone was given the name evehn shetiyah (foundation stone), many generations later.

This stone symbolizes the center of the world, from where all the earth was created. Jacob poured oil on this stone, so that it could be used as a mizbeach (altar), later, when he would return from his journey to Haran. This location is also where the first and second Temples stood, many generations after Jacob. Additionally, this is where the third Temple will be built in Jerusalem.

What is the significance of the foundation stone? “Behold, I lay in Zion for a foundation a stone, A tried stone, a costly corner-stone of sure foundation” (Isaiah 28:16, JPS). Actually, the original Hebrew verse is written in the prophetic past tense; Rashi comments, “a decree has been decreed before Me, and I have set up the King Messiah, who shall be in Zion as an אֶבֶן בּוֹחֵן, a fortress stone, an expression of a fortress and strength” (Complete Jewish Tanach with Rashi Commentary).