parashas – The Tree of Life

Redemption Price

motzei Shabbos: parasha Mishpatim (Exodus 21:1 – 24:18) 5784

“And a redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith the L-RD.” – Isaiah 59:20, JPS 1917 Tanach

“If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing” (Exodus 21:2). A remez (hint) to the Final Redemption, can be found in the commandment in regard to a Hebrew servant who serves another Hebrew. He is redeemed from bondage at the end of six years; a Hebrew who was a slave in Egypt is not meant to be a perpetual slave again. At the completion of six thousand years of history, the Geulah (Redemption) occurs, the restoration of Israel, and establishment of HaShem’s Kingdom .

Additionally, another commandment obligates a fellow Hebrew to redeem a brother who had been sold as a servant to a gentile. In this case, he is redeemed by a relative, through a redemption price, given to the gentile. “Any that is nigh of kin unto him of his family may redeem him” (Leviticus 25:49, JPS). The relative who redeems his brother is called the goel.

The Hebrew word goel may also be understood as a reference to Moshiach (Messiah). He is like the goel who is obligated to redeem his Jewish brother from slavery. How much more so is he sent to redeem his brethren? As is written: “And a redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith the L-RD” (uva l’tzion, Isaiah 59:20, JPS).

motzei Shabbos: Chayei Olam 5784

“If those who never lived, now live, surely those who have lived, will live again!”

– Geviha ben Pesisa; found in R’Nissan Dovid Dubov’s To Live and Live Again

In this commentary, the miraculous nature of the Tehillas HaMeism (Resurrection of the Dead) is compared to the miracle of life itself. Do we ever stop to think about this? Judaism teaches that before a soul is fused with the newborn, that soul is waiting in the treasury of souls, to enter this world, upon being assigned a mission. This journey, and the subsequent placing of the soul in a body – if we consider for a moment this amazing feat – is astounding beyond compare; for, where there was no life, there is now a life brought into the world. How much more so should we be able to wonder at the ability of G-d to restore the soul to the body, after the body has been resurrected? And, yet, in reflecting on this, one may begin to ponder even more, whether life itself or life after death is more miraculous.

motzei Shabbos: Eikev 5783

“And thou shalt remember all the way which H’Shem thy G-d hath led thee these forty years in the wilderness, that He might afflict thee, to prove thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no.” – Deuteronomy 8:2, JPS 1917 Tanach

The children of Israel were subjected to many nisyanos (challenges) within the space of the forty years of wandering in the wilderness. What was the purpose of experiencing these trials? “That He might afflict thee, to prove thee” (Deuteronomy 8:2, JPS). From this perspective, let us consider what is expressly stated, “that, as a man chasteneth his son, so H’Shem thy G-d chasteneth thee” (Deuteronomy 8:5, JPS). This is clarified clearly by Sforno, who comments, “He gives you a superior moral/ethical challenge to help you achieve perfection as seen from His perspective” (Sforno, on Deuteronomy 8:5; sefaria.org). Bear in mind, that this axiom is as true for us today as it was for B’nei Yisrael in the wilderness. As we walk through the wilderness of our lives, let us recognize that the challenges we are facing are meant to bring us to a place of clarity, after successfully navigating those challenges.

An Undeserved Favor

weekly Torah reading: parasha Va’etchanan 5783

“And I besought [implored] H’Shem at that time, saying: ‘O L-rd G-D, thou hast begun to show Thy servant Thy greatness, and Thy strong hand; for what god is there in heaven or on earth, that can do according to Thy works, and according to Thy mighty acts? Let me go over, I pray Thee, and see the good land that is beyond the Jordan, that goodly hill-country, and Lebanon.'”

– Deuteronomy 3:23, JPS 1917 Tanach

Moshe was considered the humblest man alive; yet, he spoke in anger, and transgressed at the waters of Meribah when he struck the rock instead of speaking to it as H’Shem had commanded; therefore, he was not permitted to enter Canaan. Moshe pleads for H’Shem’s mercy in an attempt to ask Him to annul His decree that he would not enter the Promised Land. However, he is only permitted to view the Promised Land from the top of a mountain (see Deuteronomy 3:26). According to Rashi, even though Moshe was denied entrance into Eretz Yisrael, he was received into Olam Haba .

Vaeschanan – I implored. Rashi further comments that the verb chanan, signifies a gift given out of kindness or grace. “Although the righteous might make a claim to reward depend upon their good deeds, yet they solicit from the Omnipresent only an ex gratia gift” – a gift given out of kindness, not dependent upon merit (Rashi on Deuteronomy 3:23, sefaria.org). In looking at ourselves, we should acknowledge our lowliness, and our own need to seek G-d’s mercy. If we were to consider all of the ways that we offend H’Shem, how can we even stand before Him?

“Not in the merit of our righteousness do we cast our supplications before you, but in the merit of Your mercy.” – from the morning prayers

shiur Vayikra 5783

weekly Torah reading: parashah Vayikra 5783 – Renewal of Committment

“When any man of you bringeth an offering unto the L-RD.”

– Leviticus 1:2, JPS 1917 Tanach

The Hebrew word for offering is korban. The shoresh (root word) of korban is KRV, meaning “to draw near.” Therefore, the act of bringing an offering has the connotation of drawing near to H’Shem. According to Akeidas Yitzchak, the olah offering, in particular, represents prayer from the heart, because the olah completely ascends to H’Shem. Therefore, in like manner that the entire animal brought as an olah offering is consumed on the mizbeach (altar), so too, it can be said, that our prayers of the heart ascend to G-d.

Interestingly enough, the name associated with the korbanot is YHVH, the name that denotes H’Shem’s Attribute of Mercy. Since the korban is not associated with the name, Elokim that represents the Attribute of Justice, the implication is that an offering permits us to draw near to H’Shem, because of His mercy towards us. Although the world was first created with the Attribute of Justice, denoted by the name Elokim (the name of G-d that first appears in the Creation narrative), later, the name YHVH appears, because the world could not survive without Mercy (see Rashi, Genesis 1:1).

H’Shem’s Attribute of mercy makes an allowance for reconciliation through atonement, by way of a korban. The first offering was made for mankind by H’Shem, for the sake of Adam and Chava, when they disobeyed Him and ate from the Tree of Good and Evil. Furthermore, He covered them with clothes derived from the offering (see Genesis 3:21). That an offering was indeed made is alluded to by a particular commentary that speaks of the mate of Leviathan being slayed by G-d, in order to clothe Adam and Chava (Chizkuni, R. Bachya, commentary on Genesis 3:21).

Mind Tapestry

Motzei Shabbos: Vayakhel-Pekudei 5783

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 H’Shem, whose presence appeared upon the Ark cover, between the two golden cherubim, behind the paroches (veil).

The Wise Craftsman

weekly Torah reading: parashas Vayakhel-Pekudei 5783

“And He hath filled him with the spirit of G-d, in wisdom, in understanding, and in all manner of workmanship.” – Exodus 35:31 JPS, 1917 Tanach

Moshe assembled B’nei Yisrael, reiterating what H’Shem had commanded to him, while on Mount Sinai, to speak to them that they bring an offering – willingly from the heart – to contribute materials to build the Mishkan (Tabernacle). Bezalel is chosen by H’Shem to oversee the entire project, that would amount to a great artistic endeavor; moreover, Bezalel is endowed by H’Shem with the Spirit of G-d (Ruach Elokim), in wisdom, in understanding, and in knowledge” (Exodus 35:31).

The Talmud notes, in Berachos 55a, that these same qualities were used by H’Shem to create the Heavens and Earth, as is found in Mishlei (Proverbs 3:19-20). This insightful comparison points towards the idea that the Mishkan (Tabernacle) itself is a reflection of Heaven on Earth.

Inasmuch that H’Shem’s Presence (the Shechinah) dwelt in the Mishkan between the two golden Cherubim on the cover of the Ark of the Covenant, from where H’Shem spoke to Moshe, the Mishkan encapsulated a smaller rendering of H’Shem’s Glory in Shomayim (Heaven), where, according to the vision of the prophet Ezekiel (see Ezekiel 10:1), H’Shem is surrounded by Cherubim.

In consideration of the designation of the Mishkan as a place where the Shechinah would dwell, it is all the more understandable why its master craftsman was endowed with the same qualities that H’Shem used to create the Heavens and Earth: a microcosm of the whole (according to Akeidut Yitzchak), the Mishkan required more than artistic capabilities; rather, it called for divine intuition, in regard to making patterns found in the Heavenly Realm.

Incidentally, that may be the reason that the most-used color of various components of the Mishkan was techiles (a specific hue of blue), denoting a similarity to “the sea that resembles Heaven; and, Heaven resembles the Throne of Glory,” as mentioned in the Talmud, tractate Menachos 43a, based on Exodus 1:24, and Ezekiel 1:26.

“The L-RD by wisdom founded the earth; by understanding He established the heavens. By His knowledge the depths were broken up, and the skies drop down the dew.” – Proverbs 3:19-20, JPS 1917 Tanach

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Entering the Cloud

weekly Torah reading: parashas Vayakhel-Pekudei 5783

“Then the cloud covered the tent of meeting, and the glory of the L-RD filled the tabernacle.” – Exodus 40:34, JPS 1917 Tanach

H’Shem’s Presence appeared to B’nei Yisrael, before they crossed the Sea of Reeds; at that time, H’Shem’s presence was manifest in the form of the cloud, and the pillar of fire. At Sinai, H’Shem’s Presence was accompanied by thunder and lightning (Exodus 19:18). And the cloud rested atop Sinai: “‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee’” (Exodus 19:9, JPS).

When Moshe was on Sinai with Aaron, Nadav and Avihu and the seventy elders of Israel, (see 24:9), he was called by H’Shem, “Come up to Me into the Mount and be there; and I will give thee the tables of stone,” and thus, “Moses entered into the midst of the cloud.” (24:18). R. Bachya explains that just as he was called to go into the cloud of H’Shem’s glory at Sinai, the only way he could enter the sanctuary when the cloud of glory filled the sanctuary was when H’Shem would first call to him (40:34, sefaria). “Then the cloud covered the tent of meeting, and the glory of the L-RD filled the tabernacle” (Exodus 40:34, JPS 1917 Tanach).

Consider that to a certain extent, a parallel lesson can be drawn from this reading, wherein we too will find that as we approach H’Shem, the way may be obscured by His glory, like the cloud atop Sinai and within the Mishkan (Tabernacle). We may find that we are not able to draw any closer to Him than we are at current, until He calls us from within the obscurity of our understanding. Then, we may enter a cloud, so to speak, of initial unknowing (like leaving our comfort zone) that will eventually bring us to a greater understanding.

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The Enlightened Soul

weekly Torah reading: parasha Tetzaveh 5783

“And thou shalt command the children of Israel, that they bring thee pure olive oil, beaten for the light, to cause a lamp to burn continually.” – Exodus 27:20, JPS 1917 Tanach

The seven-branched menorah in the Mishkan was the only source of light inside of this sacred structure. The lamps were lit by the kohein, and gave off their light, within the Kadosh – the larger portion of the Mishkan, where the menorah, showbread table and incense mizbeach rested. “The spirit of man is the lamp of the L-RD” (Proverbs 20:27, JPS). In like manner that the menorah gave off the light, within the confines of the Kadosh, so, too, dose G-d illuminate our soul.

Yet, if we tread upon the demarcations of moral integrity, as prescribed by His commandments, then we bring darkness upon ourselves, as our sins separate us from G-d (Isaiah 59:2).

Viktor Frankl, the eminent psychological thinker and psychiatrist, who survived Auschwitz, proffers that man’s conscience is directly linked to G-d. This teaching reflects the wisdom of the above-mentioned proverb, connecting man’s spirit to G-d. Thus, in its undiluted state, the spirit may is in alignment with the conscience.

Taking this a step further, when in accord with G-d’s will, light will animate the soul; yet, when we do not adhere to our conscience, we darken our moral understanding. The conscience is weakened – G-d forbid – in this manner, yet, strengthened when we remain in our integrity, according to the standards set by H’Shem. This is akin to “flexing our spiritual muscles.” If we falter, we may seek to return to G-d, by making a greater effort through teshuvah (repentance).

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Hear Ye, Hear Ye

parasha Mishpatim 5783

“And he took the Book of the Covenant and read it within the hearing of the people, and they said, “All that the L-rd spoke we will do and we will hear.” – Exodus 24:7, Tanach, chabad.org

The crux of avodah (service) is built on faith, as is mentioned elsewhere, “the righteous shall live by his faith” (Habakkuk 2:4, JPS). When the children of Israel received the commandments at Sinai, they responded, na’aseh v’nishmah – we will do and we will hear. In other words, we will first agree to perform the commandments; then, we will hear from you of what they consist. Nishmah also translates as “to understand;” therefore, “we will do, and we will understand.” Rather than having to scrutinize the commandments, to get an idea of what was being received, they inferred that over time they will gradually understand the significance of the commandments. Thus, rather than blind faith, in accepting the commandments, they knew that understanding is secondary, to performing the commandments.

These concepts are oft fallen upon deaf ears, so to speak, because of how we are conditioned to think. Today, everything is subjected to the ego of the individual, because we feel compelled to decide for ourselves, whether a teaching, belief, or idea, is in accordance with our way of understanding, before incorporating any aspect thereof, into our overall framework of belief, ideology, or lifestyle. Thus, everything is relative in a postmodern world, where each person is compelled to see him or herself, as the ultimate arbiter of truth, thus relegating truth itself as relative. And, how much moreso in the wake of the subjectively based doctrines of the pseudo-morality of Wokism?

Furthermore, amongst many who consider themselves to be spiritual, one key precept seems to be “mix and match,” in order to create a personally tailored practice, in agreement with the soul’s desires as to what “feels right.” This may potentially result in being akin to the status quo, when the Israelites were without a king: “everyone did what was right in their own eyes.”

A certain amount of objectivity, as well as agreement to the consensual realities of what creates a harmonious society is necessary. No man or woman is an island unto himself or herself, unless one deserts his or her fellow human beings, choosing a subjective reality, while remaining isolated in one’s own personal kingdom. The way prescribed for us by H’Shem is according to His transcendent wisdom; He, Who is the ultimate arbiter of truth, justice, and values.