parasha – Page 2 – The Tree of Life

parasha Vayeishev 5785

It makes perfect sense for Yaakov’s son, Yoseph to also encounter an angelic being in the physical form of a man. In this week’s parasha, Vayeishev, Yoseph is sent on the mission to check up on his brothers, who are pasturing sheep at Shechem. When Yoseph seems to be meandering, and perhaps straying from his intended course to fulfill the task given to him by his father, grooming him as the next leader of the family, he happens to meet a man.

According to Rashi, this is the angel Gabriel, who points him in the right direction towards Dothan where he will find his brothers. Ramban explains, that “the Holy One, blessed be He, sent him a guide without his knowledge in order to bring him into their hands” (commentary on Genesis 3:15, sefaria.org). The significance of sending an angel is elaborated upon: it was necessary, so that the counsel of HaShem would be carried out (Proverbs 19:21).

This occurs against the backdrop of jealousy, already being harbored by his brothers, because of his dreams of superiority that he shared with his family. When he arrives, they take the opportunity to prevent him from gaining leadership over them, by selling him to passerby on their way to Egypt. We know the rest of the story of how Yoseph suffers, accused wrongly, landing up in jail, until he is released and ushered into Pharoah’s court.

Had he missed the mark, by not being able to find his brothers in Dothan that fateful day, he would not have been able to procure the means for preserving his family’s lives during the famine that ensued twenty-two years later. The question is what can we learn from this occurrence, whereof almost going astray, divine intervention leads him back upon his designated path in order to accomplish his divine mission?

In life, there are times that are crucial, for some future reckoning that we are unable to see down the road, that something needs to happen to keep the present in sync with the prescribed future of an individual. And, we cannot predict how that singular meeting, event, or decision will impact others after it plays out in the aftermath. These may be understood as choice points in our lives, where hashgacha peratis (divine guidance) plays a role in the unfolding of a situation for the sake of posterity.

parasha Shoftim 5784

“Judges and officers shalt thou make thee in all thy gates, which the L-RD thy G-d giveth thee, tribe by tribe; and they shall judge the people with righteous judgment.”

– Deuteronomy 16:19, JPS 1917 Tanach

“Whatsoever thy hand attaineth to do by thy strength, that do; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.” – Ecclesiastes 9:10, JPS

According to Mei HaShiloach, it is important to emphasize the last phrase of this passage, “… so that you may live.” He explains that the Zohar connects this passage to a verse from Ecclesiastes, that notes how we are only able to do mitzvoth, and acquire knowledge & wisdom in this life” (Ecclesiastes 9:10). Therefore, whatever is done with mishpat, literally, judgment, as well as discernment, awareness and mindfulness will remain with us, “so that we may live.”

That is to say everything done with mishpat will continue to be part of us, and on our record for the good in the Book of Life. Yet, whatever is not done in judgment, dissipates, hinted at by the latter part of the verse, as the Meir Shiloach explains, if done with mishpat, our good deeds will not descend into Sheol.

To have a good sense of discernment, means to know what is permitted and what is forbidden to us. In our lives, discernment is more important than our feelings. This is an important tenet of Judaism, and what differentiates living for sake of a set of higher values versus living to only please oneself in this world.

Without HaShem’s guidance, we are subject to the irresoluteness of our convictions. Without a Higher Authority to appeal to, we are setting ourselves up to become the purveyors of truth. Instead, we must subject ourselves to HaShem’s sovereignty over our lives.

The Divine Path

d’var for parasha Eikev 5784

“And now, Israel, what doth HaShem thy G-d require of thee, but to fear HaShem thy G-d, to walk in all His ways, and to love Him, and to serve HaShem thy G-d with all thy heart and with all thy soul.” – Deuteronomy 10:12, JPS 1917 Tanach

G-d is perfect: He is complete as he is; there is no darkness in Him, only light. “There is no aspect of G’d that can be enhanced by the gift of man” (Akeidas Yitzchak on Deuteronomy 10:12, parasha Eikev, sefaria.org). Although the offerings of the Levitical system were established for B’nei Yisrael to draw close to HaShem, the offerings themselves do not increase the esteem, holiness or goodness of G-d. Rather, the offerings serve to rectify our relationship to G-d, connect with Him on different occasions, and humble ourselves before Him.

Out true avodas is prayer of the heart, and fostering awe, reverence and respect toward HaShem. “To walk in all his ways” goes beyond offering the cows of our lips (our prayers; see Hosea). Out lives are to be saturated with the various ways that HaShem prescribed for us to live through the commandments. And our greatest love is to be toward HaShem our G-d, as recited in the Shema. So, any modern-day idolatry that stands between us and HaShem should be carefully removed from our heart, like the effects of poison being diluted with water.

Serving HaShem includes following His commandments. There is reward for doing so, and a punishment for disallowing the commandments to guide our lives, deeming them inconsequential. It is too easy to rationalize that certain commandments are not of benefit to a modern lifestyle; yet, in not adhering to them, we induce negative consequences into our lives. It would be better to bring in the blessings, through the performance of the mitzvoth.

The Rabble Rouser

Motzei Shabbos shiur for parasha Korach 5784 – The Rabble Rouser

“Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korah and all his congregation.” – Pirkei Avos 5:17, sefaria.org

Criticism comes from a place of discontent with one’s own life. As such, it is not a valid form of communication for the sake of the good. Rather, it errs in its negativity that clings to it like a cloak of unrighteousness. Those who tend to point out what is wrong with others are simply not able to bear their own faults. They project their dissatisfaction with themselves onto others. This helps no one; rather, it detracts from the basic integrity of human life. Such is a Korach:

Korach took advantage of the resentment amongst the people after the debacle of the spies. That generation was condemned to pass away by apparently natural means over the next thirty-nine years in the wilderness. Common sense avails in understanding why they were none-to-happy about their fate. What did they have to lose in returning to Egypt versus dying out in the desert?

The members of the assembly of Korah have no share in the World-to-Come, as it is stated: “And the earth closed upon them” (Numbers 16:33), meaning in this world, and also: “And they perished from among the assembly” (Numbers 16:33), meaning in the World-to-Come. – Sanhedrin 109b, sefaria.org

Unintentional Idolatry

Motzei Shabbos: parasha Shelach Lecha 5784 – Unintentional Idolatry

Unintentional sin, within the congregation of B’nei Yisrael required an offering of a goat upon behalf the sinner. Commentary reads that this specifically has to do with idol worship. Today, modern idolatry is less noticeable than overt idol worship; yet, it is prevalent amidst secular society. We must guard against the trappings of materialism, and placing anything before us, as if it is more important than our relationship to HaShem. G-d forbid.

Unless we have clear boundaries, a strong sense of the perimeter around us, figuratively speaking, that will guard us against the inordinate attachment to things that hold no value in the eyes of HaShem, even if they are neutral, then we will diminish our deveykus to HaShem, and undermine the avodah (service) to Him that we strive for.

Amidst all of the lures of a technological society, and secularism writ large, we must find ourselves, secure within our integrity. The opening of the parasha hints at the inner journey we must take into an awareness of ourselves: shelach lecha (go for yourself) can also be rendered as “go to yourself.” Unintentional idolatry must be acknowledged as a detriment to this path.

Moreover, intentional idolatry, according to Torah, is a more serious aveirah (transgression). It is rare in the Western world that anyone, except for those caught up in religious practices that are clearly idolatrous, would forego worship toward G-d, in favor of a so-called deity. It is the difference between worshipping what is the basis for all that exists, and worshipping an illusion.

Yet, we must cast aside our proclivity toward unintentional idolatry, by going deep within ourselves, to make an assessment of where our heart lies in relationship to HaShem. To remove these foreign obstacles from the desire of the heart requires G-d to reveal these inconsistencies within us, so that we may worship Him with sincerity. Shavua tov.

parasha Shelach 5784

To send out scouts, for the sake of getting an idea of the lay of the land, complicated an already precarious situation. It was the people who entreated Moses to send out scouts (Deuteronomy 1:21-22), because of a lack of Emunah (faith), not fully trusting in HaShem to bring about their victory as they crossed over into the Promised Land. It is as if they were in league with ten of the twelve scouts, who echoed their concerns upon returning from the mission. Yet, Joshua and Caleb, the remaining two out of the twelve, brought back good news. What is the fundamental difference between the two and the ten?

Before the operation went into effect, Moshe, foreseeing trouble, took the distinct measure of enhancing the spiritual quality of Hoshea, by adding the letter “yud” to the beginning of his name, transforming him into Yehoshua (Joshua). What’s in a name? Adding the letter “yud,” with the gematria (numerical value) of ten, was like adding HaShem’s name to his. His new name Yehoshua means “G-d saves” or “G-d will save.” Thus, he was protected from the calumny of the ten scouts, unwavering in his positive estimation of the land.

Yet, what about Caleb? The Torah records that a man went to Hebron during the mission. That man is presumed to be Caleb, who went to the cave of machpaleh, where the patriarchs and matriarchs are buried. He went there to pray. Yet, the question remains, why did he choose to pray there? This is a prime example of praying at the burial site of a tzaddik (righteous person), in order to enhance the potential of one’s prayers being answered “in the merit” of the tzaddik.

“My forefathers, pray for mercy for me so that I will be saved from the counsel of the spies” (Sotah 3b, sefaria.org). So, it is clear that both Joshua and Caleb were not able to withstand the temptation to give in to a negative perspective of the land, based on a fear of the inhabitants; rather, they remained unwavering in their Emunah, because of the protections they received for the sake of strengthening their character from a transcendent Source.

parasha Behaalotecha 5784

“For I brought thee up out of the land of Egypt, and redeemed thee out of the house of bondage, and I sent before thee Moses, Aaron, and Miriam.” – Micah 6:4, JPS 1917 Tanach

Miriam and Aaron were co-leaders of Israel along with their brother, Moses, as well as prophets in their own right. Yet, they feel diminished by Moshe’s uniqueness, when he separated himself out from family life, in order to be more prepared to receive HaShem’s presence at all times. “And they said: ‘Hath the L-RD indeed spoken only with Moses? hath He not spoken also with us?’ And the L-RD heard it” (Numbers 12:2, JPS).

HaShem responds by rebuking Miriam and Aaron, reminding them that the level of prophecy that Moses received is such that the L-RD speaks with him face to face, and that Moses is the trusted one in all His house. He asks Miriam and Aaron, “Wherefore then were ye not afraid to speak against My servant, against Moses?” (Numbers 12:8, JPS).

Then HaShem strikes Miriam with leprosy; although, upon Moshe’s immediate plea to heal her, the L-RD heals her; yet, she is placed in quarantine for seven days. She is treated as a metzorah (similar to a leper), wherein she is removed to the outer limits of the camp. This, like any metzorah who receives the same treatment, will give Miriam time to reflect upon her criticism.

We must do the same, when we are cognizant of offending others. Too often, we speak freely, without thinking of the consequences. Moreover, we disrespect others, when we do not recognize their own integrity and uniqueness. Criticism almost always has a negative impact on the individual who is targeted; except if it is constructive feedback said out of compassion.

parasha Nasso 5784

“When a man or woman shall commit any sin that men commit, to commit a trespass against the L-RD, and that soul be guilty; then they shall confess their sin which they have done.” – Numbers 5:6-7, JPS 1917 Tanach

According to the Talmud (Pesachim 54a), G-d created teshuvah (repentance), before the creation of the world. This teaching connotes the significance of teshuvah for tikkun hanefesh (rectification of the soul), and tikkun olam (repair of the world). In light of another passage in the Talmud (Megillah 13b), that speaks of the remedy being created before the wound, teshuvah is elevated to a panacea, an all-around cure, capable of transforming lives.

The first person to do teshuvah (repentance), as recorded in the Torah is Yehudah. He publicly acknowledged his transgression, after realizing his guilt. Also, King David, upon hearing a mashal (parable) about a rich man who had many sheep; yet, demanded the one and only sheep of a poor person for dinner, was told by the prophet that he was that man; consequently, he immediately confessed his sin. If only we had the resolve of biblical proportion to act in a decisive way, without hesitance, in recognizing our trespasses against G-d and man.

A sincere confession is necessary to diminish the influence of the yetzer hara (evil inclination), designating past ways of transgression to the past, in order to begin anew (Maimonides). Acknowledging past mistakes, and attitudes, as well as behaviors that are not in accord with a righteous way of living is an act of character, that supplements self-improvement.

“And to him that ordereth his way aright will I show the salvation of G-d” (Psalm 50:23, JPS). When we improve upon our ways, our efforts will elicit a response from Above. For, HaShem gives us the opportunity to do teshuvah, to rectify our ways, so that we may be reconciled to Him.

parasha Bamidbar 5784

“The Children of Israel shall encamp, every man at his camp and every man at his banner, according to their legions.” – Numbers 1:52

A census is taken. This is the third census taken since departing Egypt. The first one was taken after B’nei Yisrael left Egypt (Exodus 12:37). The second census was taken after the sin of the Egel (Golden Calf; Ex. 38:26). A year and one month after the Exodus, the Children of Israel are counted again, according to the number of males eligible for the legion (military).

Each of the twelve tribes of Israel is counted separately; yet, they are each a part of the whole. With the establishment of the Mishkan (Sanctuary), all the tribes have a central focus. Because of this centrality in regard to the tabernacle, each tribe would pool together its talents for the sake of Israel’s purpose of their avodas (service) to the HaShem.

The Levites “were not counted among them” (Numbers 1:47). For they were appointed “over the Tabernacle of Testimony, over all of its utensils and over everything that belongs to it” (Numbers, 1:50). They were also in charge of rebuilding the sanctuary, and taking it down, whenever the Children of Israel moved to a new location in the wilderness, during those forty years of traveling in the desert, wherein the B’nei Yisrael was preserved by G-d:

“He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye.” – Deuteronomy 32:10, JPS 1917 Tanach

Rashi comments, “There He surrounded them and encompassed them with the “clouds of Glory”; He surrounded them with the banners on their four sides” (Rashi; sefaria.org).

parasha Bechukosai 5784

Dvar Torah parasha Bechukosai 5784

“If you follow My laws and faithfully observe My commandments, I will grant your rains in their season, so that the earth shall yield its produce and the trees of the field their fruit” (Leviticus 26:3-4) HaShem also promises that grain and vineyard harvests will provide a constant yield, “and you will dwell in your land safely” (26:5).

Moreover, a blessing of peace in the land is promised: “And I will give peace in the land, and ye shall lie down, and none shall make you afraid” (26:6). Rashi comments, “peace counterbalances everything” (Sifra, Bechukotai, Ch. 18; sefaria.org). This may be understood to imply that without peace, there is no assurance of contentment with one’s provisions, resources, or means of livelihood.

Moreover, a person can have much gain in the world, and security brought about by an abundance of material provisions, and a steady income; however, a peace that encompasses the soul is a greater treasure to obtain, and more challenging to acquire. As is written elsewhere, “Who is a rich man? He who is content with his lot” (Pirkei Avos).

Even relationships without peace, unfortunately can turn sour. And, ultimately, peace is desirable to contain the soul. The sages relate that only peace serves as a vessel to contain all other blessings. Peace within, as well as without, will bring the ultimate completion of wholeness upon a person. Yet, peace within may be even more challenging to obtain. Our thoughts and emotions may be unruly, in need of being tamed from Above, with a blessing of peace.

May peace be fostered in our hearts with the help of HaShem, for G-d is the ultimate source of peace. When we stop searching for peace outside of ourselves, then, the inner peace bestowed upon us by HaShem will well up from within us, like the wellsprings of life (Isaiah 12:3).

“Pray for the peace of Jerusalem: they shall prosper that love thee.” – Psalm 122:6