religion – The Tree of Life

The Values of Jacob

Jacob was a quiet man who lived in tents. Esau was a man of the wilderness; he sought out adventures. Specifically, Jacob is described as an ish tam, a simple, pure or wholesome man. Ish means man, tam is also described as upright. Because he lived in tents, Rashi infers that Jacob was a man with a contemplative nature. Esau was more of an extrovert, focused on worldly gain. Jacob’s character was worthy of qualifying him to be the heir who set the foundation of values for the Jewish people. His focus on uprightness and devotion to G-d set the tone for character and emphasis we should place upon ourselves toward G-d and man.

Although he deceived Esau, to receive the birthright, he was not comfortable about that, and later sought reconciliation. This week’s parasha opens with the potential for a conflict between Esau and Jacob. As background, Jacob had served Laban for twenty years, seven years originally for Rachel, although Laban fooled him into serving for Leah. Then, another seven years for Rachel, his preferred bride. He served and additional six years in order to acquire flocks of his own. He was a hard honest worker, who worked tirelessly for Laban, until he acquired so many flocks that it was time for him to go his own way.

He sends messengers (some say angels) ahead to Esau to let him know of his approach; yet, he receives word that Esau is on his way with 400 men of war. Jacob sends gifts ahead of him to appease Esau for his wrath over having the birthright stolen from him. Eventually, as he approached Esau, he bows down seven times before him, as he continues to walk toward him. Esau runs to him and embraces him. This appeasement of Esau on the part of Jacob serves as a model for the Jewish people in diplomacy.

Additionally, Jacob’s approach exemplifies the power of prayer over the sword, for he prayed to G-d for deliverance from his brother Esau, instead of going straight into battle with him. This should always be the first line of defense for the Jewish people. Also, in our own lives as individuals facing various challenges that constitute our struggles, we should seek assistance from G-d. We need to rely on HaShem to grant us success in all of our endeavors.

Omer: Day 47 – Humble Mountain

Hod shebbe Malchus: Splendor Within Majesty

Hod, may also be reckoned as “humility.” Humility is a necessary ingredient of character, inasmuch that any attempt to raise oneself above an accurate estimation of one’s own qualities should be placed in check by an honest analysis of oneself. Lowliness of spirit is a deterrent against pride. Moreover, on an interpersonal note, showing deference to others helps to foster a sense of humility.

Ultimate deference should be shown to G-d, through obeisance of His commandments, as well as an acknowledgment of His greater wisdom (Isaiah 55:8-9). The middah (character trait) of hod is also reckoned as “splendor.” This type of splendor is the resultant state of humbling ourselves before G-d. “Before honor goeth humility” (Proverbs 15:33). When we bow to G-d in our heart, He will bestow his shefa (divine flow) upon us.

B’nei Yisrael received the Torah at Sinai. Why was Mt. Sinai chosen from all of the other mountains? Because Sinai was not the highest of mountains; this teaches us the importance of humility. Only when we humble ourselves before G-d in full acknowledgment of our own limitations, may we receive the Torah anew within the quietude of our hearts.

“The reward of humility is fear of the L-RD” (Proverbs 22:4, JPS 1917 Tanach). When we humble ourselves, we can begin to appreciate our relationship to HaShem, acknowledging Him with awe, reverence and respect. His sovereignty over our lives becomes easier to accept, when we recognize that we are limited beings, without all of the answers in life. True majesty is reflected in our selves, and bestowed upon ourselves, only after we humble ourselves before Him.

dvar Shemini 5785

We are to approach G-d with reverence and awe, as well as to seek righteousness in the way we conduct our lives. That our lives should be imbued with holiness is a goal toward which all should aspire. Yet, we are not to raise ourselves above the definition of our calling. While, on the one hand, we speak of going from level to level, this is true and worthy to pursue in regard to our individual derech (path), comprising our journey of the soul, growing ever closer to HaSHem in service to Him. However, not all are called to be rabbis or congregational leaders in some capacity or another. Rather, we remain humbled in the eyes of G-d, when we are content with our positional bearings in a congregation and life at large.

Nadav and Avihu sought more than HaShem had bestowed upon them, in terms of their status and service toward G-d. They sought more than the fair portion that was allotted to them; and, they went beyond the boundary established for them. Was it status that they sought? Or a closer connection to G-d that they thought could be experienced by bringing an offering of their own design? Chazal teaches that they were both inclined toward a greater relationship with G-d than their station permitted, and were impatient with Moses and Aaron, seeking to usurp them, if only for a moment, when they perhaps thought their venture into the sanctuary would have gone unnoticed. Yet, G-d is omniscient, and a discerner of hearts.

The Torah records Moses recalling something that HaShem had told him earlier on, concerning those who are near to Him: “This is that HaShem spoke, saying: Through them that are nigh to Me I will be sanctified, and before all the people I will be glorified.” The Targum implies that the sanctity of the sanctuary was being protected, against the heedlessness of Nadav and Avihu, for they were not mindful of the true reverence toward G-d that is not a a selfish act, intended to benefit those who serve, rather that G-d is glorified in our service toward Him.

parasha Tetzaveh 5785

“And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto a holy place, for a memorial before HaShem continually” – Exodus 28:29, JPS 1917 Tanach

As a type if remembrance of the twelve tribes of Israel, so that the merits of the founding fathers of each tribe come before Him continually (Sforno). Thus, the children of Israel will be judged favorably in light of the merits of the progenitors of each tribe. This reliance upon the moral ground of a previous generation is not the norm of society today. Rather, the cultural shift rejects the past in favor of individualized styles and personal paths. Yet, there is something to be said for the norms and traditions of the past. In fact, it is precisely the continuance of values, dor vador generation upon generation that sustains the Jewish people in a world of shifting sands.

Inasmuch that one man, namely Aaron and all subsequent Kohein Gedolim took upon himself to bear the names of the children of Israel, his responsibility as an intermediary between the people and G-d denotes the sacredness of his role. This is also in contrast to the zeitgeist, wherein distrust of authority is rampant. However, we are a people of tradition, dependent upon HaShem and those who represent Him in the best interests of K’lal Yisrael. And who will bear the names of the last generation before Moshiach? It is a monumental role to be fulfilled.

The Lubavitcher movement opted in favor of an emphasis on the individual as a lamplighter, responsible for “lighting the lamps” of Yehudim who are in need of encouragement in the right direction. Even so, ad mosai? We wait longingly, for the Geulah, wherein the fruition of the generations will be revealed, when the Kohein Gadol will once again bear our names. Until then, we are not forgotten, nor forsaken, no matter how rough the challenges are in Olam Hazeh.

parasha Mikeitz 5785

“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.

Pick a Word, Not a Fight

“A word fitly spoken is like apples of gold in settings of silver”

– Proverbs 25:11, JPS

Raise me up above my thoughts, so that I do not equate ideas with personhood. We are more than our beliefs, ideologies and political views. Perhaps, if more of us realized this, rather than falling prey to the unspoken adage, “the personal is political,” the world would be less divisive. A word well-chosen is better than an onslaught of personal opinions, or flow of ideological ideas. A barrage of convictions held, delivered as a statement of faith, may truly get the point across to another person who holds different views; however, this does no make for good conversation, nor bridging the divide between the entrenched positions have lurking below their personas.

I, myself, and included as one who needs to hear these words, written partly from personal experience, as well as from an understanding gained through what others have recommended for the sake of conversations. Meeting another person where he or she is at is crucial. Although, sometimes, I have to backtrack in a conversation, and explain directly that I’d rather learn more about the other person’s viewpoints than espouse my own, I am making my way closer the better conversation. Sometimes silence for the sake of peace is the best remedy.

Yet, when, it is more a matter of defending truth, especially that of the existence of G-d and the authority of scripture, as well as the actuality of Biblical events, like the revelation on Mount Sinai, I can hardly keep silent. For the sake of conscience, I must speak my mind, as well as a deterrent against being influenced by the words of others, intended to undermine my own faith. Yet, can I do any of this with a smile on my face, and compassion in my heart toward the other? It is challenging to maintain a balanced approach to open and honest communication, for sure.

motzei Balaak 5784

motzei Shabbos: parasha Balaak 5784 – Be Thou Not Duplicitous

“He that planted the ear, shall he not hear? He that formed the eye, shall he not see?” – Psalm 94:9

“Know what there is above you: an eye that sees, and ear that hears, and all your deeds are written in a book.” – Pirkei Avos 2:1, sefaria.org

When Balam set out on his journey with HaShem’s permission to go, upon the condition that he only speak what HaShem permits him to say, he left in the early morning, after saddling his own donkey. This shows that he was very eager to go, and couldn’t wait for an attendant to saddle the donkey for him. Why was Balam so zealous about his mission, if HaShem clearly stated that only a blessing shall proceed from his mouth, rather than a curse like he was Hired by Balaak, King of Moab?

Even though HaShem gave him the ego ahead, when Balaam set out in the morning, the Torah records that G-d’s wrath flared up. How can this be explained? HaShem sees all that we do, and hears all that we say; He also knows the hearts of all mankind. In Balam’s heart, he still intended to curse Israel; and HaShem knew that he was being disingenuous, exhibiting duplicity, as if he could hide his true intentions from G-d, Who is omniscient (all-knowing). That is why HaShem was angry; and, HE decided to send a malach (angel) as messenger to warn Balam about his intent to be malicious, by somehow attempting to circumvent G-d’s directive.

We would be wise not to follow in the footsteps of Balam. Rather than exhibit duplicity between our heart and our actions, we should seek integrity and honesty. In today’s world, many have taken it upon themselves to self-censure their thoughts, lest they receive adversity from Woke institutions where the work. They choose to be duplicitous, for the sake of protecting themselves from critique, loss of reputation and livelihood. In other words, they need to put forth a public persona for the sake of appearing as if they are in alignment with the Woke values of the establishment, while all along, inwardly harboring the truth for the sake of their integrity.

This dual mentality can erode the conscience and give leeway to the views of Woke ideology by not challenging it. In other words, it permits the system to continue unchallenged, by not speaking openly against it. It has been shown through statistics that most people worldwide do not support the pseudo-morality of Wokism. Yet, the majority remains silent, thus enabling the movement to continue unhindered. Eventually, those who would like to preserve their conscience will be constricted even more by a system that is encroaching evermore upon the individual. HaShem knows our hearts; yet, He would like us to speak the truth that resides within us.

Daf Yomi: Bava Metzia 111

Daf Yomi Insights: Bava Metzia 111

(Regarding issues concerning wages given by an employer to the workers):

“Faithful is your employer to pay you the reward of your labor; and know that the grant of reward unto the righteous is in the age to come.”

– Pirkei Avot 2:16

G-d is our employer on earth, wherein we work as an eved (servant) to serve Him through following the mitzvot (commandments). G-d is faithful toward us, inasmuch that He will grant us our reward. And, the reward of the righteous is a place in Olam Haba (the World to Come). In light of this rendering, our challenges in life must not be viewed as meaningless.

If we live a purposeful life in accord with G-d’s expectations of us, we can look forward to a partial reward in this life, through the blessings bestowed upon us, and the principal reward in Olam Haba. Therefore, let us not hink that our efforts are in vain, even if the long-term benefits will not be accrued over time, and granted to us once we are finished with our work on earth.

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