parasha – Page 6 – The Tree of Life

Embracing Virtue

weekly Torah essay: parasha Nitzavim-Vayelech 5783

“See, I have placed before you this day life and good, death and evil.” – Deuteronomy 30:15

How can we freely choose, based on information that will permit us to make an informed decision? If we know right from wrong, then, we should have enough discernment to make the best decision for all who will be affected by that decision. Yet, if we lack discernment between right and wrong, and knowledge of good and evil, what precedent do we have to base our decisions upon? This is the tragedy of post-modern culture, that deprived itself of truth.

G-d is like a loving-parent, who sets clear boundaries and expectations with consequences for the child’s behavior. Out of the mouth of G-d proceeds the reward for doing good, and the judgments for wrongdoing (Lamentations 3:38). If we are unaware of G-d’s commitment to our moral condition, wherein He has made everything clear to us for our sake, then we are no better off than if we were in unchartered waters.

If we attempt to navigate life without a map, what can our decisions be based upon, except for subjective notions of right and wrong, that might be vague and ill-defined? The truths established in scripture are time-tested, and will not be undone by the attempt to undermine Western civilization today.

This has been going on for centuries, ever since the French Revolution and the Enlightenment. And, now, the cultural revolution that has captured the institutions of society is wreaking havoc upon classical Western values. Yet, the value of scripture, and the qualities that are promoted by its teachings, such as truth, forgiveness, and compassion are even more important now than ever before. Our humanity is at risk if we fail to embrace the virtues that make us human.

parasha Ki Savo 5783 – First Fruits

Motzei Shabbos Vort: parasha Ki Savo 5783

In consideration of a general theme, encapsulated in Bikurim declaration, there is a hint to this theme, in the names of the preceding and current parasha: Ki Seitzei (to go out), and Ki Savo (to arrive). G-d promised to Abraham that his descendants, who would be enslaved for four hundred years, would be redeemed, and brought out from a foreign country with great treasures. Eventually, his descendants would enter the Promised Land.

In consideration of the declaration recited when bringing the Bikurim (First Fruits) to Jerusalem, the words of the declaration expand upon this theme: they encapsulate the journey of Israel, from its humble origins, into a nation that became designated as G-d’s people (Exodus 6:7). We began as a small people, with 70 people, Jacob went down to Egypt, and over several generations the Israelites became a multitude. G-d redeemed us from slavery and brought us into Eretz Canaan.

When bringing the first fruits to the kohein in Jerusalem, each and every person recited a declaration in gratitude toward H’Shem for our redemption, and entry into the Promised Land. Today, we should keep in mind to always bring the first fruits of our endeavors to H’Shem. Whatever gifts, abilities, and talents H’Shem has given to us, we should use in our service to Him. And, let His Glory by reflected in our mitzvoth. Eventually, we will also be brought into the land of Olam Haba (the World to Come).

Shavua tov. Have a good week.

Perceive the Blessings

motzei Shabbos: parasha Re’eh 5783 – Perceive the Blessings

“Behold, I set before you this day a blessing and a curse.”

– Deuteronomy 11:26, JPS 1917 Tanach

“See, I set before you this day,” in other words, perceive that I present before you this very day, the significance of blessings and curses in your lives. According to Rabbeinu Bahya, the so-called, “mental eye” of the spiritually sensitive is able to see the effects of the blessings and curses, on an individual basis, in their own lives. Incidentally, the blessings originate with the Attribute of Mercy, whereas the curses are derived from the Attribute of Justice.

R. Bahya makes reference to the pasuk (verse), “I have seen great wisdom and knowledge” (Ecclesiastes 1:16). As a direct result of our being aware of the blessings and curses in life, we may obtain great knowledge, concerning the causal relationship between our thoughts, speech, & actions, and their consequences. This may lead towards wisdom, having to do with how H’Shem Elokim guides us – each and every person, according to hasgachah peratis (divine guidance), weaving a tapestry of events and consequences in our lives, dependent upon the nature of our conduct.

Additionally, consider the words of King David, who wrote, “Thy rod and Thy staff, they comfort me” (Psalm 23:4, JPS); he was assured through H’Shem’s guidance and correction, that he would remain on the derech (path). H’Shem’s guidance, as represented by a staff (a shepherd’s crook) and His correction, as symbolized by a rod. This is akin to the understanding that blessings can be understood as signs that we are on the right path; and curses are a form of chastisement meant to correct us, whenever we go astray.

parasha Re’eh 5783

weekly Torah reading: parasha Re’eh 5783

“For thou art a holy people unto the L-RD thy G-d, and the L-RD hath chosen thee to be His own treasure out of all the peoples that are upon the face of the earth.” – Deuteronomy 14:2, JPS 1917 Tanach

The children of Israel are an am segulah – a treasured people – unto the L-RD. As a people, we are still His treasure, that He values “out of all the peoples that are upon the face of the earth” (see above). Or, in the words of the Targum, “a people more beloved than all the peoples who are upon the face of the earth” (Targum Jonathan; sefaria.org). Within the overall context of the passage, wherein this verse is found, this is the reason given for the children of Israel not to disfigure yourselves as is the custom of the nations to do when mourning. Additionally, as follows in the passage, also, not to eat anything considered to be an abomination.

This is the basis of holiness, whereas the Hebrew word translated as “holy” is kadosh, having the basic meaning of “to be separate,” as in separated unto the L-RD, or separate from the nations. Being chosen does not make us better than our fellow human beings, especially when we do not live up to G-d’s expectations of us. Rather, we have a calling, a responsibility, to be a light unto the nations. According to Rashi, one reason for this spiritual status is because of the merit of our forefathers, Abraham, Isaac, and Jacob. Moreover, it is the children of Israel that H’Shem appeared to at Mt. Sinai; and, He gave us the Torah, when He made an eternal covenant with us. The eternal nature of this covenant is expressed as follows:

“Thus saith the L-RD, Who giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirreth up the sea, that waves thereof roar, the L-RD of hosts is His name: If these ordinances depart from before Me, saith the L-RD, then the seed of Israel shall cease from being a nation before Me for ever. Thus saith the L-RD: If heaven above can be measured, and the foundations of the searched out beneath, then will I also cast off all the seed of Israel for all that they have done, saith the L-RD” (Jeremiah 31:35-37, JPS). In other words, our relationship with H’Shem is as sure as the heights of heaven and the foundation of the earth; by signifying our bond to H’Shem by way of this comparison, it is made clear to us that we are truly a treasured people unto the L-RD, despite all of our transgressions against Him.

The Cost of Freedom

weekly Torah reading: parasha Re’eh 5783

“And thou shalt remember that thou wast a bondman in the land of Egypt, and the L-RD thy G-d redeemed thee.” – Deuteronomy 15:15-18, JPS 1917 Tanach

Because the Israelites were taken out of Egypt, having been freed from slavery, we are no longer meant to be slaves in perpetuity. Yet, certain circumstances would lead to a Jewish person having to sell himself as a servant to another person. This included when a thief was unable to make good on a return of the items, monetarily that he had stolen.

And, so, the midrash addresses this circumstance: “the ear which had heard G-d say at Mount Sinai: ‘do not steal,’ and which had heard G-d say: ‘the Children of Israel are My slaves,’ needs to be reminded of this by being pierced after having opted to ignore both of these statements by G-d” (Chizkuni on Deuteronomy 15:17, citing Rashi; sefaria.org).

In other words, it is an insult to G-d as well as oneself, to disregard the status given to us at Sinai, via the covenant. G-d’s people are meant to serve Him; we should not forsake that priority, by serving another. Even so, we should not enslave ourselves to anything, that would deprive of us serving G-d, by way of the commandments.

To voluntarily choose a life that is devoid of acknowledging the One Who brought us out of bondage, is to forsake the purpose of our freedom. Unless careful consideration is given to the reason that G-d brought us out of Egypt, we will not have the full picture.

According to chazal (the sages), after being freed from physical bondage, G-d gave us the Torah, so that we would have a moral compass, in our lives, in order to prevent us from enslavement to sin. Therefore, by serving G-d, we are able to transcend our lower inclinations, that would otherwise compel us to stray from our pursuit of righteousness.

Today, the compass spins wildly in society, with no steady direction. Now, more than ever, the imperative to remain on a steady course is essential. When we pray, we pray to the East, toward Yerushalayim. When we lift our hearts to our Father in Heaven, we may also cast our eyes toward things Above.

Our freedom to worship, to speak with integrity, and promote the values that we uphold shall not be infringed upon. And, most of all, our conscience must remain free. The narrative norm sweeping the West is meant to undermine traditional religious beliefs and values. It is better to be a servant of G-d, than to be slave to the mentality of an ideology that seeks to have all conform.

parasha Devarim 5783

“There are eleven days’ journey from Horeb by the way of mount Seir to Kadesh-Barnea.” – Deuteronomy 1:2

Devarim (Deuteronomy is known as Mishneh Torah, Repetition of the Torah, because the book is an account of the journeys of B’nei Yisrael and reiteration of laws, because Moses sought to rebuke, instruct, and inspire the new generation that would be entering Eretz Yisrael. The account mentions that there is an eleven-day journey from Horeb, the general area where Mount Sinai is located, to Kadesh-Barnea, passing around Mount Seir to get there. Kadesh-Barnea is where B’nei Yisrael gathered, before being commanded to enter the Promised Land (Numbers 32:8). “Behold, the L-RD your G-d has set the land before you; go up and possess it, as the L-RD G-d of your fathers has said to you; fear not, nor be discouraged” (Deuteronomy 1:21).

However, the next verse after the eleven-day journey from Mount Sinai to the edge of Eretz Canaan, states, “And it came to pass in the fortieth year…that Moses spoke to the people of Israel” (Deuteronomy 1:3); thus begins Moshe’s thirty-six-day discourse. By contrasting the eleven-day journey to Kadesh-Barnea with the fact that now it is the fortieth year after leaving Egypt, attention is drawn to the point that had it not been for the debacle of the spies, B’nei Yisrael would have entered the Land from Kadesh-Barnea, only eleven days after leaving Sinai. Yet, thirty-nine years have transpired since that time; and, this is the new generation that is being prepared to enter the Promised Land after the many years of wandering in the desert. This teaches us that not all who wander are lost. For H’Shem remained faithful to the Children of Israel and brought them into the land despite the many delays, nisyanos (tests), and detours.

Journey Forth

weekly Torah reading: parasha Mattos-Masei 5783

“These are the journeys of the Children of Israel, which went forth out of Egypt.” – Numbers 33:1

The forty-two journeys of the Children of Israel, “their goings out according to their journeys by the commandment of H’Shem,” were seen from the perspective of G-d, each one as a significant journey of progress, according to His plan (R’ Hirsch). Each time they set out on a journey to the next encampment, there was no room for regret, if they accomplished, learned, and advanced in character development, according to G-d’s will.

However, even if they failed, they had the opportunity to return to H’Shem through teshuvah (repentance). Therefore, there was still no cause to regret a missed opportunity, as long as they would be focused on a “godly sorrow,” that would bring them to a place of acknowledgment in regard to their transgressions, as well as learning from their mistakes.

Yet, a sorrow in the form of yearning for the past, for the so-called comforts of Egypt (Numbers 11:5-6), or provisions other than the manna and water that H’Shem provided in the desert, led to complaint and rebellion; this was tantamount to turning away from their divinely inspired goal of entering the Promised Land as a people separated from the nations, in order to serve H’Shem. And, He really had their best interests in mind, despite the challenges that the people had encountered along the journey.

H’Shem still has our own best interests in mind today. He has not forgotten the Jewish people. The re-establishment of Israel in 1948 confirms this; as does His Presence with us in the diaspora. Our individual paths are designed by H’Shem to guide us through the challenges of life. Once we learn the lesson, we may move on to the next place or situation, until our souls have sufficiently been refined in order to gain entrance into the ultimate Promised Land: Olam Haba (the World-to-Come).

The G-d of All Spirits

motzei Shabbos: parasha Korach 5783 – The G-d of All Spirits

“O G-d, the G-d of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?” – Numbers 16:22, JPS 1917 Tanach

With the rebellion looming over Moses and Aaron, poised to overthrow them, H’Shem told Moses and Aaron to separate themselves from the congregation, so that He might destroy the entire congregation. Yet, Moses interceded on behalf of the people; in doing so, he addressed G-d as “the G-d of the spirits of all flesh.”

In other words, Moses appealed to G-d, Who knows the hearts of all mankind, including their thoughts, inasmuch that in this specific case, He knew who was loyal to Him, and who was disloyal. So, Moses pleaded on behalf of the people that G-d would distinguish between the conspirators, and those of the people who still trusted in Him. As a result of Moshe’s heartfelt prayer, G-d decided to limit the extent of the punishment only to the guilty.

It is written elsewhere, that “every way of a man is right in his own eyes: but the L-RD pondereth the hearts” (Proverbs 21:2). Thusly related to the means G-d uses, through His Spirit, to search our hearts, in like manner that he weighed the hearts of B’nei Yisrael, to see where they stood in regard to Him, at the time of Korach’s rebellion, He also looks past our sense of self-righteousness into the depths of our heart.

We should appeal to Him, to help us in discerning our intentions, sincerity, and inner spirituality, so that we do not deceive ourselves into thinking that we are better persons than we really are. In this manner, we can look at ourselves honestly as our heart is revealed to us by H’Shem.

parasha Korach 5783

weekly Torah reading: parasha Korach 5783

“In the morning the L-RD will reveal who is His and who is holy. The one whom He will let come near to Him; will be the one He chooses to come near unto Him.” – Numbers 16:5,

Korach separated himself from the assembly of the H’Shem. He purported to champion the people, inasmuch that he claimed that everyone was holy, saying that Moses and Aaron should not lift themselves “above the assembly of the L-RD” (Numbers 16:3, JPS); yet, commentary explains that Korach wanted Aaron’s position of Kohein Gadol (High Priest) for himself. Therefore, his mass appeal was a ruse, made only to aggrandize himself, and his followers.

In response to the challenge of Korach and his followers, Moshe spoke of a test, whereby “the L-RD will show who are His, and who is holy.” He said, “take ye everyman his fire-pan, and put incense upon them, and bring ye before the L-RD every man his fire-pan, two hundred and fifty fire pans; thou also, and Aaron, each his fire-pan” (Numbers 16:17).

Meanwhile, H’Shem told Moshe, “Speak unto the congregation, saying: Get you up from about the dwelling of Korah, Dathan, and Abiram” (Numbers 16:24). The earth opened up its mouth, and swallowed Korach, his family, and his followers; they “went down alive into the pit; and the earth closed upon them, and they perished from among the assembly” (24:33). “Fire came forth from the L-RD, and devoured the two hundred and fifty men that offered incense” (24:35).

Moshe and Aharon, as well as the kohanim (Aaron’s sons), and the Levites were chosen by H’Shem; however, Korach and his followers challenged that decision. The price they paid may seem steep; yet, if the rebellion had not been quenched, G-d’s plan would have been overthrown. Moreover, one lesson to be learned for ourselves is as follows: instead of praising ourselves, like the haughty Korach, we should seek to please H’Shem within the parameters He has bestowed upon us, in regard to our calling in life (see also Proverbs 21:2, 27:2).

motzei Shelach 5783

motzei Shabbos: parasha Shelach 5783 – First of the Dough

“Ye shall also give unto the priest the first of your dough, to cause a blessing to rest on thy house.” – Ezekiel 44:30, JPS 1917 Tanach

Sforno notes the extraordinary way the commandment, “of the first of your dough ye shall set apart a cake for a gift” (Numbers 15:20) was fulfilled, when Elijah requested of the widow of Zarephath, “make me thereof a little cake first” (1 Kings 17:13, JPS). He promised: “The jar of meal shall not be spent, neither shall the cruse of oil fail” (17:14). And, it was so, for her and her son, as well as Elijah whom she provided for as well (7:15). Thus, we can see the blessings bestowed upon her, for having honored Elijah the prophet.

Jewish tradition assigns to Elijah the role of testing others kindness, by asking them to go out of their way to help a stranger, whom is actually Elijah in disguise. In our own lives, we may never know the significance of a unique opportunity to help out others, who depend on our kindness for their very survival. Neither can they reward us, like Elijah rewarded the widow. Yet, H’Shem will bestow blessings upon us, especially for going out of the way to help strangers.