parasha – The Tree of Life

The Values of Jacob

Jacob was a quiet man who lived in tents. Esau was a man of the wilderness; he sought out adventures. Specifically, Jacob is described as an ish tam, a simple, pure or wholesome man. Ish means man, tam is also described as upright. Because he lived in tents, Rashi infers that Jacob was a man with a contemplative nature. Esau was more of an extrovert, focused on worldly gain. Jacob’s character was worthy of qualifying him to be the heir who set the foundation of values for the Jewish people. His focus on uprightness and devotion to G-d set the tone for character and emphasis we should place upon ourselves toward G-d and man.

Although he deceived Esau, to receive the birthright, he was not comfortable about that, and later sought reconciliation. This week’s parasha opens with the potential for a conflict between Esau and Jacob. As background, Jacob had served Laban for twenty years, seven years originally for Rachel, although Laban fooled him into serving for Leah. Then, another seven years for Rachel, his preferred bride. He served and additional six years in order to acquire flocks of his own. He was a hard honest worker, who worked tirelessly for Laban, until he acquired so many flocks that it was time for him to go his own way.

He sends messengers (some say angels) ahead to Esau to let him know of his approach; yet, he receives word that Esau is on his way with 400 men of war. Jacob sends gifts ahead of him to appease Esau for his wrath over having the birthright stolen from him. Eventually, as he approached Esau, he bows down seven times before him, as he continues to walk toward him. Esau runs to him and embraces him. This appeasement of Esau on the part of Jacob serves as a model for the Jewish people in diplomacy.

Additionally, Jacob’s approach exemplifies the power of prayer over the sword, for he prayed to G-d for deliverance from his brother Esau, instead of going straight into battle with him. This should always be the first line of defense for the Jewish people. Also, in our own lives as individuals facing various challenges that constitute our struggles, we should seek assistance from G-d. We need to rely on HaShem to grant us success in all of our endeavors.

parasha Re’eh 5785

“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, and thither come.”

– Deuteronomy 12:5, JPS 191 Tanach

The Jewish people are to direct their activities toward the hope and aspiration of fulfilling the essence of the commandments. We learn this from understanding that the Children of Israel were instructed not to worship other gods in places where other nations had done so, nor to worship HaShem in like manner that other gods were worshipped. Rather, only “unto the place which the L-RD your G-d shall choose” (12:5). In other words, only HaShem was to be worshipped in the manner prescribed, at a particular location.

The JPSN (1985) version reads, “to establish His name there.” Where in our lives have we established G-d’s name? It is established in synagogues where we daven, through our presence and prayers. Yet, to establish His name in our hearts, our behavior and the world wherein we dwell is paramount. The places where other gods were worshipped were destroyed in Eretz Canaan and later again in Israel after they were frequented again by the Israelites.

Today, many have gathered themselves around secular “gods” to whom much time and effort is devoted. Yet, once a year, we are commanded to set aside our extraneous interests that are of little benefit to the soul, if not contrary to the path intended for us. We are to remember what it was like for ancestors to leave Egypt in haste, as if we were there, fleeing from the idolatry, slavery, and oppression toward a new life in the desert, where the Torah was entrusted to us.

Furthermore, as recounted in parasha Re’eh, we are to eat unleavened bread for seven days, in order to “remember the day of your departure from the land of Egypt as long as we live.” This commandment is given anew to the generation about to enter the Promised Land. Every day we can enter anew by turning our heart toward HaShem and his mitzoth, casting our sins behind us. We are restless, yet, when we permit ourselves to center our lives on what is most important to nourish the soul, we may rest in Him and have true peace.

dvar Balak 5785

“I see him, but not now; I behold him, but not nigh.”

– Numbers 24:17

The third set of prophecies, given by Balaam, concerns Moshiach. In particular, the prophecy begins with an expectation of Moshiach, “I see him, but not now.” This connotes the understanding that he is expected to come sooner than the appointed time, if the Jewish people hasten his arrival. “I behold him, but not soon.” This denotes his future appearance, in accordance with the appointed time, as per what has been designated by HaShem. This dual-timing is reflected in the pasuk, “At it’s appointed time, I will hasten it” (Isaiah 60:22, Sanhedrin 98). His arrival is hastened if we merit the acceleration of his arrival through our conduct as a people. Otherwise, Moshiach arrives at the appointed time (Or HaChayim on Numbers 24:17).

Balaam’s prophecy continues, “there shall step forth a star out of Jacob.” Moshiach is likened to a shooting store, notably, a comet, because, in the words of Nachmanides, it is written about Moshiach, “behold, there came with the clouds of heaven one like unto a son of man” (Daniel 7:13). “And a scepter shall rise out of Israel…” The scepter is symbolic of a ruler, because Moshiach will rule from Jerusalem over the nations. Even Moab, the domain of Balak will fall under the reign of Moshiach at some point in the future.

This news must have deflated the aspirations of Balak. At the end of their discourse, Balaam returns to his place, and Balak also goes on his way. Apparently there is no change in their disposition toward Israel, and they each seem estranged from the other, Balak being disappointed that Balaam did not curse Israel. Rather Balaam blessed Israel and informed Balak of his kingdom’s ultimate demise.

dvar Korach 5785

G-d requires our cooperation in making the world better; for, He may guide us in the right direction, yet, we must discern and act upon His promptings. Sometimes this may be through intuition, our conscience or awareness of the mitzvot, and how they may apply to the circumstances of our lives. In any case, we must discern between G-d’s will for us according to Torah and hashgacha peratis (divine guidance) versus the unruly emotions and thoughts of our hearts that need to be brought under the reign of shomayim (heaven).

Korach acted upon his own accord, based upon the directive of his own ego. To do so is contrary to G-d. In opposing Moses and Aaron, he was actually going up against HaShem. “Thou and all thy company that are gathered together against the L-RD” (Numbers 16:11). So, there is a right way to follow, under the banner of G-d for the sake of heaven. This was the way of Moses and Aaron, the kohanim and the Levites, whose sanctity was restored in the eyes of the people after the rebellion of Korach and his followers.

If we are to remain in alignment with G-d, then we must put our pride in check. Unlike Korach and his followers, we must not think too much of ourselves, as if we are better than we really are. In doing so, we neglect to see our faults, and, subsequently leave no room for improvement. It is also important to use self-restraint in regard to our aspirations, if they are too much for us.

It is better to remain content with what has been provided for us. “Who is a rich man? He who is content with his lot” (pirkei avos). Korach and his followers descended into the pit. The Talmud records that they did not enter into Olam Haba. If we are content with what we have been provided for in Olam HaZeh, we can look forward to so much more in Olam Haba.

dvar Nasso 5785

All human beings have the capacity to hope. When the B’nei Yisrael were enslaved in Egypt, their hope rested upon the promise of redemption, brought to them by the redeemer who would proclaim that G-d has remembered you, you are not forgotten. Being strangers in a strange land, the first generation of Joseph’s family were aware of the prophetic message to be delivered, and passed that onto successive generations. So, when Moshe arrived, and spoke those words, given to Him by HaShem, he was received by the people in earnest expectation of the redemption.

The culmination of this hope was manifested at Mount Sinai, where the Commandments were given after HaShem appeared to Moshe in the midst of cloud on the mountain. The people heard His voice for at least two of the commandments, and they saw the thunder and lightning. When the Mishkan was completed, HaShem took up residence in the sanctuary, appearing only when communicating to Moshe. And, “he heard the Voice speaking to him” (Numbers 7:89). In like manner that HaShem spoke to Moshe on Mt. Sinai, He spoke to Him in the sanctuary from behind the veil. This parallels the hiddenness of his presence in the clouds, now hidden behind the veil. Moreover, when Aaron went into the Kadosh Kadoshim it was only with incense, so the smoke would hide HaShem’s presence.

It is the same, when we seek to approach HaShem. Inasmuch that we need to search for Him in the darkness of our lives, His presence can be found in the midst of our nisyanos. We may find Him in the quietude of our inner sanctuary, where we may seek solace. Enter within, whether in the silence of the night or early morning hours. Hisbodedut, meditation in the form of speaking to Him with our own words is essential for the soul. In the midst of the darkness there is hope.

dvar Bamidbar 5785

“And the children of Israel shall pitch their tents, every man with his own camp, and every man with his own standard, according to their hosts.” – Numbers 1:52, JPS 1917 Tanach

It is as if encapsulated within the space between the two golden cherubim was the entire Presence of HaShem that appeared on Mount Sinai, now speaking to Moses from within the Mishkan. Although the cloud of glory would be visible over the Mishkan, His full essence was hidden with the Kadosh Kadoshim. This was the central feature of the camp and the life of the Israelites. In parasha Bamidbar, we learn of the formations of the tribes surrounding the mishkan. All was arranged in an orderly fashion, wherein everyone knew their place. In the words of the Steinsaltz edition of the Chumash, “Every member of Israel shall encamp in his designated spot.”

The Levites and the kohanim encamped immediately around the Mishkan. The Levites replaced the firstborn for the rights to perform the offerings in conjunction with the kohanim within the Mishkan courtyard upon the outer mizbeach. The kedushah (holiness) of the firstborn was transferred onto the corresponding number of Levites, except that there were 273 more firstborn than Leviim. In this case, for those individuals, the transfer of kedushah occurred by redemption money – five shekels per individual. This concept is beyond our understanding, unless we consider kedusha as an inherent spiritual quality that passed from the firstborn to the Levites. And the shekels that served as redemptive money acquired the kedusha that was then given to Aaron and his sons. It is like spiritual energy that could not be wasted.

dvar Shemini 5785

We are to approach G-d with reverence and awe, as well as to seek righteousness in the way we conduct our lives. That our lives should be imbued with holiness is a goal toward which all should aspire. Yet, we are not to raise ourselves above the definition of our calling. While, on the one hand, we speak of going from level to level, this is true and worthy to pursue in regard to our individual derech (path), comprising our journey of the soul, growing ever closer to HaSHem in service to Him. However, not all are called to be rabbis or congregational leaders in some capacity or another. Rather, we remain humbled in the eyes of G-d, when we are content with our positional bearings in a congregation and life at large.

Nadav and Avihu sought more than HaShem had bestowed upon them, in terms of their status and service toward G-d. They sought more than the fair portion that was allotted to them; and, they went beyond the boundary established for them. Was it status that they sought? Or a closer connection to G-d that they thought could be experienced by bringing an offering of their own design? Chazal teaches that they were both inclined toward a greater relationship with G-d than their station permitted, and were impatient with Moses and Aaron, seeking to usurp them, if only for a moment, when they perhaps thought their venture into the sanctuary would have gone unnoticed. Yet, G-d is omniscient, and a discerner of hearts.

The Torah records Moses recalling something that HaShem had told him earlier on, concerning those who are near to Him: “This is that HaShem spoke, saying: Through them that are nigh to Me I will be sanctified, and before all the people I will be glorified.” The Targum implies that the sanctity of the sanctuary was being protected, against the heedlessness of Nadav and Avihu, for they were not mindful of the true reverence toward G-d that is not a a selfish act, intended to benefit those who serve, rather that G-d is glorified in our service toward Him.

parasha Vayakhel 5785

“Whose heart stirred him…” – Exodus 35:21

The Torah records that those of K’lal Yisrael, the k’hal (congregation) in the desert, whose heart was stirred, brought a material contribution such as gold and jewelry, in order to contribute to the building of the mishkan. Thus, the necessary building material for the mishkan was brought by the Israelites as a freewill offering (35:29).

The phrase, “whose heart stirred him” implies that the person was moved beyond his or her capacity to give, not taking into consideration how much could be given, relative to one’s means. Rather, Ohr HaChayim renders the phrase, נשאו as one who is “carried away” by his heart.

Therefore, according to Ohr HaChayim, there were those who gave in accord with their financial means, and those who gave above and beyond financial considerations. They gave more than a worldly concern for their own livelihood would dictate.

Another way to view this is that rather than limiting the quality of chesed, they gave in abundance. Otherwise, the balance of chesed and gevurah is meant to find the appropriate level of response to any given situation. Sometimes kindness must be limited by discernment; at other times, strictness needs to be alleviated by a measure of kindness. Yet, when we give to a godly cause without consideration of the impact upon us, we excel in our avodah to HaShem.

parasha Tetzaveh 5785

“And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto a holy place, for a memorial before HaShem continually” – Exodus 28:29, JPS 1917 Tanach

As a type if remembrance of the twelve tribes of Israel, so that the merits of the founding fathers of each tribe come before Him continually (Sforno). Thus, the children of Israel will be judged favorably in light of the merits of the progenitors of each tribe. This reliance upon the moral ground of a previous generation is not the norm of society today. Rather, the cultural shift rejects the past in favor of individualized styles and personal paths. Yet, there is something to be said for the norms and traditions of the past. In fact, it is precisely the continuance of values, dor vador generation upon generation that sustains the Jewish people in a world of shifting sands.

Inasmuch that one man, namely Aaron and all subsequent Kohein Gedolim took upon himself to bear the names of the children of Israel, his responsibility as an intermediary between the people and G-d denotes the sacredness of his role. This is also in contrast to the zeitgeist, wherein distrust of authority is rampant. However, we are a people of tradition, dependent upon HaShem and those who represent Him in the best interests of K’lal Yisrael. And who will bear the names of the last generation before Moshiach? It is a monumental role to be fulfilled.

The Lubavitcher movement opted in favor of an emphasis on the individual as a lamplighter, responsible for “lighting the lamps” of Yehudim who are in need of encouragement in the right direction. Even so, ad mosai? We wait longingly, for the Geulah, wherein the fruition of the generations will be revealed, when the Kohein Gadol will once again bear our names. Until then, we are not forgotten, nor forsaken, no matter how rough the challenges are in Olam Hazeh.

parasha Mikeitz 5785

“And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.’” – Genesis 42:21, JPS

As conveyed by the midrash, the righteous are content, when submitting to G-d’s retribution in acknowledgment of His Justice. For, His ways are higher than our ways (Isaiah 55). According to R’ Bachya, “It is the customary thing for righteous people to acknowledge mistakes they have made and to acknowledge G-d’s justice when they feel they are being punished for some sin” (R’ Bachya, sefaria.org).

Therefore, how much moreso should we emulate the example of the righteous, by not only acknowledging our mistakes as individuals, rather, also, by accepting the consequences? How many us can accept with equanimity, the consequences of our actions?

As is written elsewhere, concerning our awareness of the blessings and curses in our lives, resulting from our obedience or disobedience toward G-d’s directives. This is an active principle of the Torah, that will draw us back to H’Shem upon its actual realization:

“And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself [take it to heart] among all the nations, whither HaShem thy G-d hath driven thee, and shalt return unto HaShem thy G-d” (Deuteronomy 30:1-2, JPS).

When we reflect on the causal connection, between our conduct, and the consequences (both curses and blessings) thereof, then, we will do teshuvah, in acknowledgment of the Almighty’s sovereignty over our lives.