Tag: scripture

The Millenial Sabbath

motzei Shabbos: Mishpatim 5783

Imagine what the first Shabbos was like, after G-d created the heavens and earth. A project like none other that existed at that time; a project that will only be given a complete renewal upon the appearance of the new heavens and the new earth (Isaiah 65:17).

Abraham Heschel explains that when we observe Shabbos, we are celebrating the creation of the world, to the extent that we may even take part in the renewal of the seventh day. Perhaps, this may be envisioned as actually entering that space that Heschel refers to as “an island in time.”

In parashas Mishpatim, a reminder to keep the Sabbath is given, immediately following the commandment about the Shemitah year. The juxtaposition of this reminder with the commandment in regard to the Shemitah cycle is important. What is the implication?

The seventh year when the land is permitted to lie fallow, follows six years of work on the land. This cycle is akin to the day of rest that follows a six day work week. Both of these observances point towards the Millennial Sabbath, that follows six thousand years of history.

In like manner, that during the first six years of the Shemitah cycle, the land is sown and produce is gathered, the same is true in regard to the six thousand years of history. G-d’s divine plan is continuously sown through His words, and hashgacha (guidance).

The Shemitah year may be likened to the abundance of blessings that will be poured out upon us, when we are gathered into the land of Israel, at the end of history as we know it. However, we cannot reckon the nature of the Sabbatical Millenium, nor the new Heavens and Earth.

The Sabbath itself points towards the blessings of the Millenial Kingdom: inasmuch that no eye has seen nor ear heard what G-d has in store for the righteous; and, yet, according to the sages, we may at least receive a glimpse of Olam Haba (the World to Come) on Shabbos.

parasha Va’eira 5783

“And moreover I have heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered My covenant.” – Exodus 6:5

            A covenant was made with Abraham, many years before his descendants entered Egypt: “And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years” (Genesis 15:12-13, JPS 1917 Tanach).

           When the time of redemption arrived, H’Shem sent Moshe, whom He spoke to at the burning bush: “‘I have surely seen the affliction of My people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their pains; and I am come down to deliver them out of the hand of the Egyptians.” (Exodus 3:7-8).

            For H’Shem heard the cry of His people; he “descended to rescue them from the hand of the Egyptians” (Exodus 3:8, Complete Jewish Bible, chabad.org).  Such is His love for His children, that he “descended to rescue them.”  Even though, He is thought of in Talmudic thought as sitting on His throne in Seventh Heaven, He heard our cries from there.

            The Talmud further explains that He can even hear the penitent whisper prayers in the synagogue: for He is not only transcendent; He is also immanent.  This explains to some degree how He can be the Master of the Universe, as well as the One who effects miracles to release His people from bondage. 

Expect Redemption

motzei Shabbos: parashas Shemot 5783

“Go, and gather the elders of Israel together, and say unto them: The L-RD, the G-d of your fathers, the G-d of Abraham, of Isaac, and of Jacob, hath appeared unto me, saying: I have surely remembered you, and seen that which is done to you in Egypt.” – Exodus 3:16, JPS 1917 Tanach

“It was a sign for Israel. When any redeemer would come with this sign, ‘I have surely thought of you,’ they would know that he was a true redeemer.” – Midrash Tanchuma Buber; sefaria.org

A prophecy given to Abraham, speaks of a time that his descendants, “shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years” (Genesis 15:13, JPS). Therefore, this was known well to the Children of Israel, who were enslaved, that towards the end of the allotment of time given in the prophecy, they should begin to expect a redeemer. Now, the time was at hand; so, when Moses returned to Egypt from Midian, he first approached the elders, along with Aaron, who accompanied him: “And Moses and Aaron went and gathered together all the elders of the children of Israel” (Exodus 4:29, JPS).

At this pivotal moment in the lives of the Children of Israel, when they heard the words that H’Shem had given to Moses, and saw the signs given him to validate that indeed he was the one who H’Shem sent, they responded in a manner that expressed their hope, trust, and faith in H’Shem, who sent the redeemer: “And the people believed; and when they heard that the L-RD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped” (Exodus 4:31, JPS).

As we look ahead, along the trajectory that this world is heading, the days will approach whereof the light will be diminished by darkness; then, we should lift up our heads and look towards the Final Redemption. Our expectations will increase in direct proportion to our understanding that we can only place our trust in H’Shem. “And it is a time of trouble unto Jacob” (Jeremiah 30:7, JPS). The birthpangs of Moshiach (Messiah), the travails that will be brought upon the world, will precede the Final Redemption (Sanhedrin 97a).

parasha Mikeitz – 3rd aliyah

daily Torah reading: parasha Mikeitz 5783 -3rd aliyah

Shalom Aleichem: The weekly reading of the Torah is divided into seven portions; each of these is called an “aliyah.” Tradition teaches that when we study the aliyah on its designated day, a light from H’Shem is bestowed upon us. Light represents wisdom. May we learn in the light of H’Shem’s wisdom, as is written, “Enlighten my eyes to the wondrous ways of your Torah” (Psalms 119:18).

Creation Language

“The heavens declare the glory of G-d; and the firmament sheweth his handiwork. Day unto day uttereth speech, and night unto night sheweth knowledge. – Psalms 19:1-2

G-d’s creation is interactive, in the sense that we can hear His voice echoed across the ages since the beginning of time. His words are everlasting, having the effect of bringing us into “right relationship with Him.” Over the course of one’s lifetime, we hopefully grow more mature, and increase in our understanding of the world. Yet, the beginning of wisdom is fear (awe, reverence, and respect) towards the L-RD. Therefore, we may know much, yet comprehend little of the universe, and its designs for the benefit of our spiritual growth. Pray that you will be enlightened to the wisdom from Above. May your soul flourish in His grace and bask in the light of His Presence. Amein.

parasha Chayei Sarah 5783

parasha Chayei Sarah (Genesis 23:1 – 25:18) 5783

“And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah.” – Genesis 23:1, JPS 1917 Tanach

It’s interesting to note, that Judaism is often regarded as a worldly religion, focusing on our earthly lives, while placing less emphasis on the next life, otherwise known as Olam Haba – the World-to-Come. However, when we delve into Torah, looking below the surface of the plain meaning, we begin to see a different picture. Additionally, the teachings of chazal (the sages), can inform us as well, concerning a perspective that brings us into a fuller knowledge of Torah.

Torah itself is compared to the ocean, perhaps, because its depths are unfathomable. Moreover, it is recorded in Torah, that the number of creatures in the ocean are uncountable; perhaps, this also applies to Torah itself, in regard to the many facets of Torah. It is said that there are seventy faces of Torah, connoting the teaching that Torah presents its mysteries in many ways.

The parasha begins with the death of Sarah, a seemingly disconnected beginning to a narrative entitled Chayei Sarah – the Life of Sarah. Yet, the first word of the parasha, vayechi, meaning “life,” according to R’ Bachya implies “something that exists permanently,” thereby, it could be inferred that this hints toward the understanding that her soul would “take up permanent residence in the celestial regions” (R. Bachya, commentary on Genesis 23:1, sefaria.org).

In this respect, Chayei Sarah, the Life of Sarah may be understood as an implicit message or remez (hint), concerning Sarah’s continued existence in Olam Haba. Thus, the title of the parasha points to the promise of an afterlife for the righteous in the World-to-Come.

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Seeking Restoration

“In that day, I will set up again the fallen booth [sukkah] of David: I will mend its breaches and set up its ruins anew. I will build it firm as in the days of old.” – Amos 9:11, JPSN

If our expectations for the future rest, primarily, upon our fears, anxieties, and concerns having to do with the present, then we may expect to transition to something different in our lives as individuals, and part of the greater whole, based upon our discontent of the current status quo. Yet, we should not permit our expectations to lead us astray, into thinking that some better “state of affairs” will come into fruition, as a result of efforts that have more to do with a vision of utopia, based upon a progressive understanding of social justice, in totale, rather than giving credence to the transcendent wisdom of G-d.

Moreover, there is a difference between social justice, bought with the price of losing our freedoms, while condemning those who are not in accord with the pseudo-morality that it proffers, versus a sense of justice that is balanced by chesed (mercy), bringing about a harmonious world view that treats all according to the same standard. G-d’s worldview and divine plan for humankind differs greatly in kind and means to bring his Kingdom into the world, as opposed to mankind’s vision of New Babylon that is already becoming a dystopian reality.

Therefore, let us strive to be in accordance with G-d’s promises for His people, by looking forward to the rebuilding of the Beish HaMikdash in the near future; so that we may not falter while the world around us descends into darkness, let us fully place our trust in G-d, and our expectations in his divine plan.

Hearing the Voice

dvar for parasha Haazinu (Deuteronomy 32:1 – 32:52) 5783

 “Give ear, ye heavens, and I will speak; and let the earth hear the words of my mouth.” – Deuteronomy 32:1, JPS 1917 Tanach

As Moshe prepares to pass on his leadership to Joshua, he focuses on the conclusion of his speech to B’nei Yisrael. H’Shem explains to Moshe that at some point after being established in Eretz Canaan, on the other side of the Jordan River – the land that will be called Eretz Yisrael – the people will “go astray after the foreign gods of the land, whither they go to be among them, and will forsake Me, and break My covenant which I have made with them” (Deuteronomy 31:16, JPS). Therefore, H’Shem instructs Moshe to teach them a song – to be remembered – that will serve as a witness against them in future generations.

Moshe calls upon the heavens and the earth to serve as witnesses, since they will outlast the generations, always serving to remind Israel of this song. On another level, according to Rashi, the heavens and earth would actually play an active role in chastising Israel – the nourishing rains of the heavens would diminish, and the produce of the earth would be withheld. On a more subtle note, not only the words of this song reverberate throughout the heaven and earth; even H’Shem’s words, intent and guidance span the continents and the skies, reaching out to all who will listen intently for His voice. This is our consolation for today. If we hear His voice.

Bikurim (First Fruits)

dvar for parasha Ki Savo 5782

The commandment of bikkurim (first fruits) was to be performed after B’nei Yisrael entered Eretz Canaan and received their inheritance. It was only incumbent upon them to observe the mitzvah of bikurim, after they were established in the land. It was to serve as a constant reminder of our heritage. The declaration that is made at the time, encapsulates our history, beginning with Jacob, who went to Egypt with his entire family. And, how we later became slaves in Egypt; yet, H’Shem redeemed us, and we became His people, bound by covenant to the Torah given at Sinai.

The declaration, made when bringing the basket of the first fruits of one’s harvest to the Kohein, concerns our history, how we began as a small people, and became populous, and were brought into “a land that flows with milk and honey” (Deuteronomy 26:9). It is an expression of gratitude to H’Shem for our redemption, and a reminder of our humble origins as a people.  Also, the import of this declaration brings to light all of the provisions bestowed upon us since that time.

A stark reminder that G-d provides, and has done so since Gan Eden. Yet, today, society is so far removed from the harmony in the Garden before Adam and Chava partook from the Tree of Knowledge of Good and Evil. Today, good and evil are being redefined by man, if not essentially reversed. The prophet Jeremiah warned of this: “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” (Jeremiah 5:20, JPS).

That direct personal relationship of Adam and Chava (Eve), has for the most part within secular society been replaced with a connection to “everything under the sun.” Mankind seeks to become the ultimate arbiter good and evil, proclaiming truth relative, by way of subjectivism. In an immoral world, let us stand up for our values, as given by the Creator. Our heritage, as preserved through the declaration of bikkurim, and other traditions, provides us with a foundation as a people. Even if the world’s foundations crumble, let us hold on to ours.

The bikurim (first fruits) were brought to Yerushalayim, between Shavuot and Sukkot, the harvest season. The seven species from which they were selected were wheat, barley, figs, pomegranates, olives, grapes, and dates. Today, these grains and fruits serve to remind us of our connection to the Land of Israel. We may enjoy these foods, especially at certain times, according to tradition, in the same spirit that B’nei Yisrael was called upon to rejoice in Yerushalayim, when they brought the bikurim.

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Missed Opportunities

motzei Shabbos: parasha Devarim 5782 – Missed Opportunities

Avraham rose early in the morning, in order to bring up his son, Isaac as an offering as commanded. From this example, we learn of the importance of doing a mitzvah at the earliest opportunity: in Hebrew, this is referred to as Zerezin Makidimin Lemitzot. A number of years ago, I had the distinct opportunity to learn how serious this concept is to be taken.

After purchasing a money order at a satellite post office station on campus at the university, instead of mailing that right away, to send off to a charitable organization, I decided to wait until I got back to my apartment, and then walk over to the main post office branch.

On my way back to the apartment, the last five minutes of a twenty-minute walk, the sidewalk goes under a bridge, where there is a wall on one side, and the guard rail upon a smaller wall on the other side, where the street is. There is no room for much leverage, especially if a few people are passing by.

However, I did not need to be concerned about passerbys or bicyclists, for I was the only one walking along this path, when I actually noticed a snake coiled, and its head up above the ground like a cobra. I thought that the snake looked like a nonpoisonous garner snake; yet, I had never seen a snake in this position ever. It was looking directly at me; and, there was no room to pass safely if it should strike, and turn out to be poisonous.

So, I turned around, and walked all the way back to the smaller post office station on campus and filled out the money order, addressed the envelope and sent out my tsedokah contribution. I should be grateful to H’Shem for teaching me this lesson; and, I hope to never forget the instructions conveyed by what I consider a divinely coordinated sign.

In parasha Devarim, Moses recounts that there is an eleven-day journey from Horeb to Kadesh Barnea, inasmuch that after leaving Sinai, the Children of Israel would have entered the land of Israel eleven days later, about year after leaving Egypt. Yet, they flouted G-d’s directive to enter the land, based upon an ill-report of the land given by ten of the twelve spies that reconnoitered the land.

Thus, as the next verse mentions, thirty-nine years later, in the fortieth year, after the Exodus, the Children of Israel were again poised at Kadesh Barnea, in preparation of entering the land. There wasn’t another window of opportunity until that time for them to do so, having not taken the chance to do so, so many years prior.

Everything in life points to an opportunity of some sort or another, if we can only realize this truth. If we do not intuit and act upon these moments of potentiality, then we may find that the task at hand is squandered. Let us not fail to do good at the times presented to us to do so.

Although the Children of Israel entered the Promised Land thirty-nine years later, after wandering in the desert all of that time, the promise given to Abraham’s descendants was fulfilled. Another example of a commandment required to be made in a timely manner are the offerings, and today, the respective prayer times, that correspond to the daily offerings that were made in the Temple. As is elsewhere written, “in their appointed times;” for, inasmuch that the moadim, as well, the Jewish holidays are arranged on the Hebrew calendar.

I believe that H’Shem also arranges impromptu occasions for the benefit of individuals, pertaining to the spiritual growth of our souls. If we give our attention to H’Shem throughout the day, by recalling H’Shem to mind, as is written, shiveesee H’Shem l’negdi tamid, I am ever mindful of H’Shem’s presence, then we may be more likely to notice these personal divine moments. On Tish b’Av, we mourn the destruction of both the first and second Temples. H’Shem is all about giving us second chances; and we look forward to the building of the third Temple in due time.   Amein.