parasha – Page 3 – The Tree of Life

motzei Shabbos: Behar 5784

reflections on parasha Behar 5784

Within the text, concerning the Shemitah year, there is a reassurance given to the one who doubts in his mind, whether or not G-d’s provision will suffice when the land lies fallow. G-d anticipates the question. “And if ye shall say: ‘What shall we eat in the seventh year? Behold, we may not sow, nor gather in our increase’; then I will command My blessing upon you in the sixth year, and it shall bring forth produce for the three years” (Leviticus 25:2-21, JPS 1917 Tanach).

Apparently, there is a conflict between faith and reason, in the mind of the doubter, regarding the provision to be made for the three years. In this sense, reason diminishes the bitachon (trust) in HaShem to provide; so, He gives His blessing to assure the one who doubts, that despite his inability to understand how one year’s worth of crops would last for three years, it will be provided, according to HaShem’s Providence.

Yet, even if there is a conviction in the eyes of the beholder that the provision will be made, one might wonder how that fulfillment will be brought about. Too often we uphold the unspoken tenet that faith and reason are opposed to each other. Similarly, the polarity between faith and questioning should be understood as a dialogue, not as opposite positions in regard to belief.

Since HaShem’s ways are higher than our ways, it is only natural to wonder how He will bring about his promises, despite what we may see with our eyes, hear with our ears, and question with our intellect. Faith bridges the gap between our lack of understanding and His fulfillment of His promises.

If we have doubt, it may not be so much because of a lack of belief in G-d, rather, it could be a result of our doubt in His efficacy. That is an issue having to do with bitachon (trust). We may question, while still having faith, in tandem with our doubts.

parasha Emor 5784 – Time & Place

The Ubiquity of the Sabbath

“It is a Shabbat for the L-RD, in all your dwelling places.”

– Leviticus 23:3

Why does the Torah specify, “in all your dwelling places?” Ibn Ezra comments, “In your country and outside of your country, at home and on the way” (sefaria.org). Sforno writes, that the specification “indicates that the commencement and conclusion of the Sabbath depends on the local times of day and night, not on a central location” (sefaria.org).

And Chizkuni notes that “the Sabbath laws apply regardless of whether you are in the Holy Land or in exile” (sefaria.org). Within the framework of this line of reasoning, the Sabbath, as Abraham Heschel points out, is a time designation, regardless of place.

Therefore, whereas the moadim are mentioned in the previous verse, some significance can be understood, in regard to the Sabbath. Perhaps, it is as if to imply that on the moadim, when you travel to Jerusalem, to observe the shalosh regalim, three holidays in Jerusalem, these are considered Sabbaths, and must also be observed as Shabbat, outside of Jerusalem, as well, for all who are unable to make the journey to Jerusalem.

This would have relevancy to the Jews living outside of Israel, after the dispersions, beginning with the Babylonian exile, as well as the Roman exile. Furthermore, this has primary relevance for us today, as well. For, only in Jerusalem, do the moadim become holidays observed in both time and place, according to Torah.

Even though we observe, for the most part, these holidays in the synagogue today, this was not the original intention, and is only a modern substitute, in lieu of all of the Yehudim being gathered back into Israel. Yet, when Moshiach reigns from Jerusalem, we may all observe the holidays in time and place.

parasha Kedoshim 5784

“And G-d created man in His own image, in the image of God created He him; male and female created He them” (Genesis 1:27, JPS). We are created b’tzelem Elokim – in the image of G-d – as is written. We are to imitate G-d, in a sincere effort to live up to that image. In specific, we should focus our efforts on an attempt to approach His level of holiness, even if this may not seem like it is within our own power to do so.

“Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the L-RD your G-d am holy” (Leviticus 19:2, JPS). The question may be asked, relevant to the theme of obtaining kedushah (holiness) in our lives, how are we even able to approach the level of G-d’s holiness? We may understand this level of holiness as an ideal standard, that we are to set as our goal. Yet, its attainment is by no means easy, nor even possible without HaShem at the helm of our ship, guiding our way upon the ocean of life.

The opening verse, “You shall be holy, because HaShem your Gd is holy,” serves as a guiding principle, that continues to be expounded upon throughout the rest of the parasha. The principle of holiness is applied even to what might otherwise be considered as the mundane affairs of mankind. For example, consider the following commandment:

“Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure” (Leviticus 19:35, JPS 1917 Tanach). The Torah calls for “equal weights and measures.” As is mentioned elsewhere, “Divers weights, and divers measures, both of them alike are abomination to the L-RD” (Proverbs 20:10, JPS 1917 Tanach). Although, we are not all merchants, called to right business practices, this commandment may be considered in regard to the positive character trait of honesty. Many others follow.

Shabbat shalom.
©2024 all rights reserved

parasha Tazria 5784

“This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest [kohein].” – Leviticus 14:2, JPS

In each case, whether a person’s home, clothing, or body is stricken with a nega (plague), he is brought to the kohein. The kohein determines not only the status of the suspected nega; he also is qualified on a spiritual level to gain insight on the state of the person’s soul. This concept is in line with the understanding of tzarras as a spiritual malaise that manifests as a skin disease.

Tzarras is one type of nega, the other two in question, here, are those that show up on a person’s clothes or the walls of a home. In all cases, as already mentioned above, the kohein is the sole individual, who uses his discernment to ascertain the specific sin that was the root cause of the blemish on a person’s soul, that manifested as a nega (literally, “plague”).

What can we learn from this connection? HaShem is merciful; He causes afflictions such as negaim (plagues), for the sake of our chastisement, to lead us to teshuvah (repentance). He will send “an early warning signal” as a “wake up call,” specifically designated for us, so that we may scrutinize our own selves, in search for our misdeeds, character defects, and deficiencies.

With the help of the light, shining from Above, we may gain insight into our inner plight.

The Biblical leper was sent outside of the camp to reflect on his spiritual path. In order to focus on their inner-self, state of mind, and psyche, the familiar moorings of community were temporarily diminished. Comparatively speaking, when all else is stripped away, and we realize that there is something more to life than the superficial veneer of materialism, and worldly comforts we have permitted ourselves to arrive at the spiritual door of contemplation, in regard to what lies beyond the mundane existence of life.

Plagues are brought upon the world, and our individual lives as a type of chastisement, to move us in the direction of spiritual growth. If we take admonition to heart, then we will seek improvement in our lives. Yet, what will bring us to that point, where there appears to be a compelling drive to seek beyond the ordinary and delve deeper into our psyche, in search of the answer to questions, unable even to be formed by our conscious mind. Rather, it is a yearning to see beyond the veil, and reach across the chasm between us and a sense of the divine. That encounter first begins in a place of solitude, wherein the silence opens up to an actuality.

The existential loneliness that is at the core of existence is usually avoided by most people through interpersonal relationships, and intrapersonal occupation. Minus these two distractions, in the midst of both interpersonal and intrapersonal isolation, we find existential isolation. Yet, there is no need to be lonely, because the creator is at hand, hidden in the silence, as if He has always been waiting to be found by us. So, like the leper, who is isolated, if we find ourselves with the time, patience, and solitude to explore the unknown, the truth may be revealed to us.

Kashrut Blues

In parasha Shemini, the laws regarding Kashrut are introduced in the sixth Aliyah. As I began to study the reading for Friday, the night before as usual, I noticed that seemed hesitant. As I reflected upon this, I began to recall my early experiences with kashrut. I grew up in a Jewish Conservative household; although, my parents did not begin to keep kosher until I was approaching bar-Mitzvah age.

What this meant for me in practical terms was no more Oreo cookies or ice-cream sandwiches. Yet, I secretly hid a package of Oreos in my room underneath my bed; and, I ensconced a box of ice-cream sandwiches at the bottom of the freezer. It is over forty years since those deceitful escapades on my part; why should I all of a sudden be having cravings as I begin to study the laws of Kashrut as outlined in the parasha?

On October 21^st of 2023, a little more than five months ago, I stopped drinking wine or any other kind of alcoholic beverage. I did so, even though I only ever drank wine for Shabbos and Yom Tov, and on a rare occasion a little schnapps on Shabbos, like every 2-3 months. Yet, now, is my yetzer hara turning me toward craving unkosher sweets? I’ve heard that it’s important to do layer upon layer of teshuvah, going more in-depth in order to make an earnest return to HaShem; however, I never expected this challenge. Perhaps, it’s part of the overall refinement of my soul.

Neither Oreos, nor unkosher ice-cream sandwiches have the potential to promote spiritual growth. On the contrary, treif is a detriment to the Jewish soul, lessening the spiritual receptivity of the soul to the divine. No doubt, Oreos and ice-cream sandwiches were the least of my sins as a youth; yet, their insidious properties, i.e., in the form of lard may have been quietly taking their toll upon my acuity toward Yiddishkeit. After abstaining all these years, I must continue to do so.

dvar Shemini 5784

This parasha begins with the culmination of the inauguration service for the Kohanim, on the eighth day of the inauguration. The parasha begins with the Hebrew word vayehi, that has a special significance in regard to what is about to occur. According to the Talmud, “Anywhere that the word vayehi is stated, it is an ominous term indicating nothing other than impending grief, as if the word were a contraction of the words vai and hi, meaning woe and mourning” (Megillah 10b, sefaria.org).

What proceeds on Nissan 1st – the eighth day of the inauguration – is the semi-permanent construction of the mishkan, and the beginning of the roles of the kohanim within the framework of the Levitical system of offerings. Yet, it is a bittersweet moment, because if it had not been for the sin of the golden calf, the construction of the mishkan would not have been necessary. As Sforno explains, originally, every Israelite would have been worthy of receiving HaShem’s presence, manifested as the Shechinah, without the need for the Tabernacle.

The parallel to this intention is found in the pasuk, “And let them make Me a sanctuary, that I may dwell among them” (Exodus 25:8, JPS). This verse can also be rendered as “so that I may dwell within them,” meaning each and every Israelite. So that Bnei Yisrael was meant for a closeness with HaShem that would have been bestowed upon them, because of the level that they were at initially at Sinai.

This is still something that we should aspire to today, by making ourselves a mishkan that will receive His Presence, as result of our sanctification through the commandments. This does not exclude the expectation of the rebuilding of the Temple in Jerusalem; rather, His presence within us is complementary to where he will rest his visible presence at that time. Shavua tov.

parasha Tzav 5784

“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 HaShem, 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).

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 central location of 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 in the Torah, as well as in our own lives.

parasha Pekudei 5784

“And he brought the ark into the tabernacle, and set up the veil of the screen, and screened the ark of the testimony; as the L-RD commanded Moses.” – Exodus 40:21, JPS 1917 Tanach

The paroches (partition) separated between the area where the Ark was kept and the less holy area of the Mikdash (sanctuary). Consider the variety of materials used, “blue, and purple, and scarlet, and fine twined linen; with cherubim the work of the skillful workman shall it be made” (26:31, JPS 1917 Tanach). According to the Talmud, the craftsmen “embroidered the place where they had designed” (Yoma 72b). Thus, first a pattern was made on the material, then they embroidered the design.

Our thoughts are woven together, forming a tapestry in this life. The nature of our thoughts will determine the quality of the tapestry. Our thoughts surface first in our mind; these thoughts may be likened to a pattern that is based upon our soul; therefore, the design that is eventually woven in our lives is a reflection of who we are.

Yet, our personalities may often influence the overall design of our soul, either positively or negatively, dependent on what kind of thoughts occupy our minds. If only the true light of the soul could shine through, irrespective of our own limiting factors, then the woven result would reflect that light.

This has to do with the basic mechanism of the soul, inasmuch that our lower nature may interfere with our higher aspirations. Therefore, like skilled crafts-persons, we need to discern positive from negative, right from wrong, and light from darkness, so that we can weave a pure tapestry.

Additionally, consider that in regard to our thoughts, the tapestry we weave separates to some degree, between our inner sanctuary (the depths of our mind), and the persona we present to the world. Only behind the paroches (partition) of our soul, i.e., behind our thought life, we may connect on an intimate level with HaShem, whose presence appeared upon the Ark cover, between the two golden cherubim, behind the paroches (veil).

parasha Vayakhel 5784

parasha Ki Tisa 5784

weekly Torah reading: parasha Ki Tisa 5784 – Compassionate Consideration

“And the L-RD passed by before him, and proclaimed: ‘The L-RD, the L-RD G-d, merciful and gracious, long-suffering, and abundant in goodness and truth: keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin” – Exodus 34:6-7

H’Shem acknowledges the fallen “human condition” of mankind; therefore, He is merciful to potential sinners, even knowing that they will, indeed, sin. This act of compassion towards those who are prone to sin, denotes the mercy associated with His name. For how can frail man be treated with ill intentions by the One Who is “Compassionate and Gracious, Slow to Anger, and Abundant in Kindness and Truth” (Exodus 34:6)?

Rather, let this serve as a model for us human beings, within the framework of our relationships to each other; for, we may learn to be tolerant of others, who we might otherwise despise, if we, regrettably took the stance of a haughty attitude towards them. Moreover, we do not know whether or not someone will engage in unlawful (sinful) behavior; therefore, we should not judge anyone who might seem inclined towards a less than godly life.

There is hope for K’lal Yisrael, including ourselves when we fall. For HaShem is also “Forgiver of Iniquity, Willful Sin, and Error” (34:7). This is our reassurance, that when we are unfaithful to the stipulations of the Sinai covenant, HaShem is still faithful to us. Like unto His forgiveness of B’nei Yisrael, regarding the golden calf debacle, in response to the compassion that Moses elicited from Him through his prayer on behalf of the people; this is also a model for us, to seek HaShem’s forgiveness, when we fall prey to temptation. “Pardon our iniquity and our sin, and take us for Thine inheritance” (Exodus 34:9, JPS 1917 Tanach).