parasha – Page 5 – The Tree of Life

Connecting the Dots

motzei Shabbos: parasha Mikeitz 5784

“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.

Implications of a Guilty Conscience

weekly Torah reading: parasha Mikeitz 5784

When the brothers arrived in Egypt, Joseph was in charge of selling grain to all the peoples who looked to Egypt for food. “And Joseph’s brethren came, and bowed down to him with their faces to the earth” (Genesis 42:6, JPS). Thus the dream he had as a youth was only partially fulfilled, so far; because Benjamin was not with them, yet, in the dream all of his brothers bowed down to him. Although the brothers did not recognize Joseph, he recognized them. They saw an Egyptian prince standing in front of them; Joseph saw his long-lost brothers. Yet, he spoke to them harshly, insinuating that they were spies; he did this to make a way for Benjamin to be brought down to Egypt.

They said that they were part of a family with twelve sons, “and, behold, the youngest is this day with our father, and one is not” (Genesis 42:13, JPS).Joseph declared that if they brought the youngest down to Egypt, that would prove that they were not spies. He put them all in prison for three days; then, he kept Simeon in prison as surety for their return.

The brother’s response to this turn of events was such that they realized that the guilt they incurred because of their prior treatment of Joseph twenty years ago was being requited by a divine judgment against themselves. “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). The brothers carried a guilty conscience all of those years; yet, not until the tides were turned did they begin to openly admit this to themselves.

We would be wise to learn from this example. According to the Zohar, the sins that people neglect to acknowledge will accrue over time, until some evil overtakes the person. The Zohar explains that subconsciously the sins that go disregarded by a person, i.e., sins that are not repented of, remain buried in the self, eliciting an unexplained fear.

The Zohar further explains, the source of the fear is the prescient sense of judgment that exists, unrealized, below the surface of consciousness. Perhaps, this is the underlying cause for so many people turning away from reflection upon themselves. Instead, we distract ourselves with endless preoccupations, trying to avoid the inevitable. Rather we should turn to H’Shem, through an examination of conscience, as Joseph’s brothers did, when they attributed their misfortune to their own misdeeds.

shiur Vayeishev 5784

shiur for motzei Shabbat: parasha Vayeishev 5784

Distractions lead toward refinement if taken well. If we understand the higher purpose of distractions in our lives, we may use them for the benefit of the soul. For example, unpleasant circumstances in our lives may compel us to draw closer to Elokim (G-d).

Jacob had hoped to spend the later years of life, settled down in the land of Canaan, relatively speaking, in ease, compared to the hardships that he endured working for his Uncle Laban for twenty years. However, the disappearance of Joseph brought great anguish and grief upon him.

Commentary explains that the righteous are guaranteed a place in Olam Haba (the World to Come); so, they should be content with the reassurance of future bliss. This life, concomitant with all of its hardships, is a proving ground for testing one’s character, with the reward for a life well-lived mostly being in the World to Come.

So, where do we stand in our own lives with the challenges that we confront on a day-to-day basis? In regard to our goals, are we pursuing them in a manner whereof we are not downcast, when obstacles appear along the road to success? The spiritual goals in our lives, should ultimately take precedent; if not, how can we bring them to the forefront of our attention as we walk through this life?

By spiritual, I do not necessarily mean those endeavors that could otherwise be categorized as religious. Rather, I mean those that may be characterized as having to do with our character, morals, and values. If we are informed by a greater set of aspirations, based upon the wisdom of G-d, then we will do well. May an informed conscience lead us in the right direction. As is written, “In all thy ways acknowledge Him, and He will direct thy paths” (Proverbs 3:6, JPS).

parasha Vayeitze 5784

weekly Torah reading: parasha Vayeitze – Prayer Ladder

“And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of G-d ascending and descending on it.” – Genesis 28:12, JPS 1917 Tanach

Prayer is a means of communication, between man and G-d – a connection between earth and heaven. The gateway to G-d’s abode in Heaven was revealed to Jacob in a dream. Upon waking from the dream, Jacob said, “this is none other than the house of G-d, and this is the gate of heaven” (Genesis 28:17, JPS 1917 Tanach).

Rashi comments, based upon Pirkei DeRabbi Eliezer, on the verse, and this is the gate of heaven, a place where prayers would ascend to heaven (sefaria.org). Jacob saw angels of G-d ascending and descending upon the ladder in his dream. The angels ascending towards Heaven represent prayers, and the angels descending from heaven represent the answers to those prayers (Sforno).

parasha Toldos 5784

weekly Torah reading: parasha Toldos 5784 – Wells of Wisdom

“And Isaac digged again the wells of water, which they had digged in the days of Abraham.” – Genesis 26:18, JPS 1917 Tanach

Meor Eynayim explains, that these wells are symbolic of G-d’s wisdom that flowed during the lifetime of Abraham; yet, after his death, his wells were stopped up by the Philistines, representative of the powers of darkness and ignorance, inasmuch that they also impeded the spread of this wisdom (Meor Einayim, Toldos 19; sefaria.org). Symbolically, when Isaac redug the wells of his father, Abraham, he also reopened the flow of divine wisdom into the world.

The wellsprings of wisdom must be dug within ourselves, until we reach the place where the source of wisdom flows. As for the verse, “they have forsaken me, the source of living waters (Jeremiah 2:13), the Meor Einayim explains that “Blessed G-d is the source from whom comes the flow of life-force to all living things in all manners” (Meor Einayim, Toldos 18; sefaria.org).

Thus, the source of life continually flows from G-d; yet, our own ignorance compels us to search elsewhere in this world for the truth. Instead of receiving the “fountain of living waters,” we hew out “cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13, JPS). Moreover, as the result of sin, we cause a blockage of the primary source. Consequently, we are unable to connect to our “upper root,” the source above us that nourishes our soul. However, through teshuvah (repentance), a return to Hashem, our souls may be renewed with G-d’s wisdom.

Chayei Sarah – A Life Well-Lived

weekly Torah reading: parasha Chayei Sarah – A Life Well-Lived

“And the life of Sarah was one hundred years and twenty years and seven years; [these were] the years of the life of Sarah.” – Genesis 23:1, The Complete Jewish Tanach

Commentary notes that there is a specific reason that the word “years” appears after each component number of the total number of years of her life. Inasmuch as each time frame of her life is to be understood in a certain manner, the following rendering is given: her childhood, young adulthood, and adulthood were all equally good (based on Rashi). Imagine an amalgamation of identity, intention, and purpose spanning the entirety of a life.

This may be contrasted with the lives of many of us in modernity. Popular language currently describes different formative years in a negative way, for example, the terrible twos, the rebellious adolescence, and the burdensome task of “finding oneself” given to the young adult through differentiation or individuation.

And, with the proliferation of Wokism, today’s youth face even more challenges in regard to identity formation: falling into different identity groups, assigned by a movement based on identity Marxism. Individuality is cast aside in favor of identification with an external identity-group that is automatically defined by race, sex, and the ever-changing gender categories.

Yet, despite this smorgasbord of identity touted by the Woke Agenda, there is still something to say for the normative values and ways of life defined by the Bible. The wisdom of scripture, inspired by G-d may provide us with a framework of instruction for our lives. Especially, as the values of Western society continue to crumble before our very eyes.

motzei Shabbos reflections: Vayeira 5784

“If the Holy One, blessed be He, were to require all my members, I would not delay.” – Targum Yonaton on Genesis 22:1, sefaria.org

According to Targum Yonaton, Ishmael challenged Isaac, concerning the inheritance, claiming that because he was more righteous he should receive the inheritance. “Izhak responded and said, Behold now, today I am thirty and six years old; and if the Holy One, blessed be He, were to require all my members, I would not delay” (ibid; see above). The following test ensued, to see if Isaac was sincere in his words – he was to be brought up as an offering on Mount Moriah.

This rendering is the perspective given from the vantage point of Isaac, who went willingly with his father Abraham. We are not our own; and, our children are gifts from G-d. Abraham’s acknowledgment of G-d’s commandment to give up what was most precious to him, namely his son, Isaac, was a demonstration of this tenet. In a way, he would have only been giving back to G-d what had been given to him. (This may be challenging to understand, unless one reflects upon this).

The Torah states, v’haelokim nisa, that G-d tested Abraham, thus connoting the ordeal that Abraham was being placed under to test his character, commitment, and devotion to H’Shem. Commentary explains that the Hebrew word, נסה (nisa) is rendered by the Midrash as having the connotation of being “elevated,” like a נס (banner). Each of Abraham’s ten trials elevated him in character to a new level, a heightened spiritual stature, until the tenth test, wherein he reached the pinnacle of his personal development in regard to his faith in H’Shem.

Yet, Isaac was willingly about to give up his own life in order to serve H’Shem. And, who amongst Israel would be willing to yield their life to G-d’s decree? Without realizing it, whatever situation that we are put in life, this is where G-d expects us to be. We do not know what may be required of us.

H’Shem’s blessing is upon us, when we serve Him wholeheartedly; regardless of the outcome, we may be assured that it is ultimately for our benefit, as well as others. Despite how we might think, if circumstances appear to be negative, we should think, “into your hand, shall I entrust my spirit.” Our personal salvation is dependent upon nothing more than G-d’s attention to every detail in our lives. He would not give us a challenge that would be more than we are able to face.

parasha Vayera 5784

weekly Torah reading: parasha Vayera 5784- Abraham’s Tenth Trial

“And He said, “Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a [olah] burnt offering on one of the heights that I will point out to you.” – Genesis 22:2, JPS 1985 Tanach

The pinnacle of Abraham’s trials occurred when he was commanded to bring his son, Isaac up onto a mountain as an offering. Isaac was heir to the legacy of Abraham, in line to serve as patriarch of the next generation. Yet, despite the incongruency of the command, with the promise of the blessing to have many descendants, Abraham responded out of obedience to H’Shem. One might equivocate, stuck in cognitive dissonance; yet, not Abraham, who trusted that there must be a hidden reckoning of the two mutually exclusive communications from G-d. On the one hand, Isaac was to be his heir; on the other hand, Isaac was to be brought up as an offering.

This was the tenth and final test of his faithfulness towards G-d. Unparalleled resolve was necessary on the part of Abraham, to follow through with G-d’s commandment to bring his son, Isaac as an offering to the mountain shown to him. Prior to this, Abraham trusted in G-d, to follow His directives, despite all of the challenges, ramifications, and risks involved. Now, he acceded to the command to give up Isaac, his only son, who was destined to carry on the legacy, mission, and message of the One True G-d.

How can this be? Abraham reconciled the dilemma in his mind, realizing that H’Shem would bestow His grace upon Isaac. in a miraculous way. Abraham trusted in H’Shem; knowing that He would be able to resurrect Isaac, as implied by the Zohar, whereof the beracha (blessing), “Blessed is He who quickens the dead,” is attributed to Abraham, right before he was about to offer up Isaac.

Abraham’s Calling

weekly Torah reading: parasha Lech Lecha 5784

“Now the L-RD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.’” – Genesis 12:1, JPS 1917 Tanach

According to the Midrash, Abraham arrived at the realization that there was only one G-d, Who was the Creator and Ruler of all things. He realized this monumental truth, based upon his rational inquiry into the nature of all things. Although his father was an idolater, and the land from where he was from was steeped in idolatry, he was a thinker extraordinaire, who went above and beyond the narrative norm, in search of the truth. Abraham pondered upon the brilliance of the sun that disappeared at night, and the moon that diminished at dawn. Therefore, Abraham realized that there must be a Creator the rules both the sun and the moon.

Another explanation given, as to how Abraham became the first monotheist, is based on a mashal (parable): A sojourner once passed a palace that had a candle burning inside. He asked himself, isn’t there someone in charge of this building? In like manner, Abraham thought to himself, that, surely, there must be someone in charge of the world. In response to Abraham’s inner question, H’Shem replied, “I am the Master of the world.” (Bereishis Rabbah 39).

Going beyond the plain sense of the midrash, the meaning may be further rendered as such: the candle in the mashal (parable) may be understood as symbolic of the soul. According to this rendering, then, Abraham was really asking, Who is the Lord of my life? Abraham demonstrated that H’Shem was the L-Rd of his life, when in faith, because of his prior introduction to G-d, he responded immediately to G-d’s call. When Abraham was called by H’Shem, lech lecha, to go to a land that would be shown to him, he left everything behind him for the sake of the journey.

dvar Bereishis 5784

“The heavens declare the glory of G-d, and the firmament showeth His handiwork.” – Psalm 19:2, JPS 1917 Tanach

The luminosity of G-d’s Kavod (Glory) prevails, when one with spiritual eyes looks upon the heavens. The earth, too, contains the beauty of G-d’s essence revealed to the sensitive soul. Chassidus teaches that He sustains the world through His Kavod. What we call nature is maintained by G-d’s nature, His invisible attributes that make up all things. Yet, He is at once immanent in the world, and transcendent, above and beyond the world. G-d’s name, Elokim has the same gematria (numerical value) as HaTeva (the natural order); so, this connection implies that nature is a shield or veil that only partially reveals G-d’s Glory. “The whole earth is full of His glory” (Isaiah 6:3). “Do I not fill the heaven and the earth?” (Jeremiah 23:24).

Additionally, just as G-d sustains the world, so does the soul empower the body. Its spiritual properties maintain the health and well-being of the body, like its spiritual power source. Adam and Eve had a direct connection to H’Shem, through their souls, that brought life to them, as is written, “The L-RD G-d formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7, JPS). Therefore, every breath that we take is a re-enactment of the original infusing of soul and body. Yes, each and every breath we take is a gift from H’Shem as are our very lives.