scripture – The Tree of Life

dvar Korach 5785

G-d requires our cooperation in making the world better; for, He may guide us in the right direction, yet, we must discern and act upon His promptings. Sometimes this may be through intuition, our conscience or awareness of the mitzvot, and how they may apply to the circumstances of our lives. In any case, we must discern between G-d’s will for us according to Torah and hashgacha peratis (divine guidance) versus the unruly emotions and thoughts of our hearts that need to be brought under the reign of shomayim (heaven).

Korach acted upon his own accord, based upon the directive of his own ego. To do so is contrary to G-d. In opposing Moses and Aaron, he was actually going up against HaShem. “Thou and all thy company that are gathered together against the L-RD” (Numbers 16:11). So, there is a right way to follow, under the banner of G-d for the sake of heaven. This was the way of Moses and Aaron, the kohanim and the Levites, whose sanctity was restored in the eyes of the people after the rebellion of Korach and his followers.

If we are to remain in alignment with G-d, then we must put our pride in check. Unlike Korach and his followers, we must not think too much of ourselves, as if we are better than we really are. In doing so, we neglect to see our faults, and, subsequently leave no room for improvement. It is also important to use self-restraint in regard to our aspirations, if they are too much for us.

It is better to remain content with what has been provided for us. “Who is a rich man? He who is content with his lot” (pirkei avos). Korach and his followers descended into the pit. The Talmud records that they did not enter into Olam Haba. If we are content with what we have been provided for in Olam HaZeh, we can look forward to so much more in Olam Haba.

dvar Bamidbar 5785

“And the children of Israel shall pitch their tents, every man with his own camp, and every man with his own standard, according to their hosts.” – Numbers 1:52, JPS 1917 Tanach

It is as if encapsulated within the space between the two golden cherubim was the entire Presence of HaShem that appeared on Mount Sinai, now speaking to Moses from within the Mishkan. Although the cloud of glory would be visible over the Mishkan, His full essence was hidden with the Kadosh Kadoshim. This was the central feature of the camp and the life of the Israelites. In parasha Bamidbar, we learn of the formations of the tribes surrounding the mishkan. All was arranged in an orderly fashion, wherein everyone knew their place. In the words of the Steinsaltz edition of the Chumash, “Every member of Israel shall encamp in his designated spot.”

The Levites and the kohanim encamped immediately around the Mishkan. The Levites replaced the firstborn for the rights to perform the offerings in conjunction with the kohanim within the Mishkan courtyard upon the outer mizbeach. The kedushah (holiness) of the firstborn was transferred onto the corresponding number of Levites, except that there were 273 more firstborn than Leviim. In this case, for those individuals, the transfer of kedushah occurred by redemption money – five shekels per individual. This concept is beyond our understanding, unless we consider kedusha as an inherent spiritual quality that passed from the firstborn to the Levites. And the shekels that served as redemptive money acquired the kedusha that was then given to Aaron and his sons. It is like spiritual energy that could not be wasted.

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.

Omer: Day 25 – One Life to Live

Netzach shebbe Netzach: Victory within Victory:

(The attribute of netzach may also be rendered as endurance).

Our place in this world, and our time in eternity is sweetened by the victory of life over death, as mentioned in the Book of Isaiah. “He will swallow up death for ever; and the L-RD G-D will wipe away tears from off all faces” (Isaiah 25:8, JPS 1917 Tanach).

G-d has placed eternity in our hearts, so that we might have a glimpse of eternity within us. We are able to aspire towards that eternity, having sensed a time and place of continual existence in our heart. Otherwise, what reward will we have at the end of a life well-lived? If we endure the challenges of this life, only for the sake of monetary gain, pleasure, or posterity, then we are being misled by the false promises of this world.

“This world is like a vestibule before the world to come; prepare yourself in the vestibule, that you mayest enter into the banquet hall” (Pirkei Avos 4:21). We are to prepare ourselves, through the refinement of our character, and living a morally upright life, according to G-d’s standard, for the sake of obtaining a good place in Olam Haba (the World to Come).

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.

Omer Count: Day 20 – Building Wisely

Yesod shebbe Tiferes

What foundation have I built in order to bring harmony, meaning, and an overall sense of peace into my life? Am I the sort of person that permits myself “to go with the flow,” in hope that if I trust in the Universe, everything will work out for the best? Or, do I have a set of tangible principles, rules, and guidelines in my life, that governs my lifestyle, so that I might decide how to respond to the events in my life, rather than letting them passively shape me? Am I able to make wise decisions, based upon higher truths? Or do I go with the whim of my feelings, letting my emotions rule me instead?

“Build Thou the walls of Jerusalem” (Psalm 51:20, JPS 1917 Tanach). The walls of our foundation that will preserve our inner sense of peace are the protective measures that we put in place to preserve our values, so that the sanctity of our lives is not diminished by outside factors. A strong foundation built upon wisdom is necessary, in order to navigate the challenges of life. From where is your harmony derived in your life? Upon what kind of foundation do you build your peace of mind? Do you have a lasting peace of mind? Is there something that will contribute to the restoration of your soul, when you might be thrown off balance by the world?

Harmony and inner peace must be maintained, through returning, and returning again, each and every day of our lives to our central focus in life. If our focus is on G-d, then true peace is attainable through His presence.

Omer: Day 19 – A Sure Peace

Hod shebbe Tiferes: Humility within Harmony

Humility can serve to temper a false sense of harmony within, by compelling a soul to recognize that any sense of inner peace is often fragile, especially if that peace is not drawn from a higher source. Are we willing to admit to ourselves, that we are dependent on many circumstances, needs, and expectations to maintain a sense of peace? To think otherwise may be an overestimation of one’s own ability to secure sure peace of mind.

Yet, if we would like to be able to transcend our dependence on the requirements that we set for ourselves, in order to bring us a peace that may actually be a fragile peace, then, through recognition of our limitations, we may humble ourselves before G-d, in acknowledgment of the everlasting peace that can be provided only through Him. “The L-RD will bless His people with peace” (Psalm 29:11, JPS 1917 Tanach).

If we choose to follow the ways of HaShem through mitzvot, prayer, study, we will receive the blessings from Above that bring restoration to our lives and a lasting inner peace.

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.

Omer Count: Day 17 – tiferes shebbe tiferes

Tiferes shebbe Tiferes: Harmony within Harmony

The epitome of harmony and balance within all of creation was present in the beginning within Gan Eden (the Garden of Eden). That harmony was disrupted, when Adam and Chava (Eve) partook of forbidden fruit from the Tree of Knowledge of Good and Evil. Up until that moment, the progenitors of humankind lived in a nondual world of blissful connection to G-d. Their relationship to Him was whole, and immersed in complete Oneness. They were at one with each other, and all of creation as well.

However, subsequent to their disobedience, the world became an admixture of good and evil. Throughout history, these two forces often appeared in sharp outlines, discernible even to the casual eye, as well as the more carefully honed conscience. Today, the blur between good and evil that seems to have proliferated during the last several decades is increasing to the point whereof the boundaries are no longer clearly marked in society. Moreover, the emergent zeitgeist reflects the prophet’s words, “woe unto them that call evil good, and good evil; that change darkness into light, and light into darkness; that change bitter into sweet, and sweet into bitter” (Isaiah 5:20, JPS 1917 Tanach).

Through emes (truth) and emunah (faith), harmony can be restored. By bringing compassion into a disharmonious world, beginning within our own spheres of existence, we can meet the challenges ahead. Mankind has fallen far since the days of yore; yet, recovery of the soul is still possible.

Omer Count: Day 11

Netzach shebbe Gevurah

The combination of attributes, netzach within gevurah represents the endurance of strength through maintaining discipline over oneself, and unruly emotions as noted in Proverbs. Scripture, especially the insights found in Proverbs, may serve as a reflection on human behavior, as well as a prescription for right conduct. Thus, to paraphrase Solomon, he who rules over his passions is greater than he who is able to conquer a city (Proverbs 16:32). For “he that ruleth his spirit,” through subduing negative emotions may succeed in understanding (Proverbs 16:32, 14:29). Otherwise, one might become like “a city that is broken down, and without walls” (Proverbs 25:28).

Keeping this in mind, it is interesting to note that netzach is also characterized as “victory.” Sometimes it is better to focus on our inner battles, than to seek to be victorious over external circumstances that are beyond our control. I can work on changing myself for the better; hopefully, as a result, I will be in a position to positively affect others in a limited sphere of influence. Beyond that amount of impact, I recognize that I have very little sway over what occurs in the world at large.

Netzach, further associated with the idea of “conducting” or “orchestrating” helps to keep me focused on my own sense of place, in relationship to the bigger picture, while recognizing that only G-d has the omnipotence to be all powerful.