scripture – Page 3 – The Tree of Life

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.

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

erev Tisha b’Av 5783

erev Tish b’Av reflection: Transcend Divisiveness

If I did not have a strong surety in H’Shem’s sovereignty, and His keeping the world on its axis, I might begin to think that globally, the world is extremely off balance, and perhaps beginning to tilt in the wrong direction. Yet, even if things seem like they’re heading toward catastrophe, I rest in the sanctity of G-d’s place of refuge for all souls who place their trust in Him.

Yet, I am disgusted to see the same type of divisive polity in Israel, as evidenced in the States. On the one hand, most mainstream progressives have been duped by the radical agenda of idealogues who uphold a version of identity-Marxism as a means of furthering the institutional revolution that began with the New Left in the 1960’s. On the other hand, the left of Israel, who have taken to the streets in protest of what they consider an attempt to overturn a balanced system of government may also be duped.

Emotions should not rule the heart. As it stands, and has stood for decades, the Supreme court has the most power of any other component of the government. A change to the reasonableness clause would bring a sense of balance into the system. Yet, the left would like for the system to remain as is, because the current Supreme Court favors a Leftist political view.

In any case, the divisiveness is alarming, especially because this has been occurring during the Three Weeks that lead up to Tish b’Av. Both the first and second Temples were destroyed on the same day upon the Hebrew calendar, the Ninth of Av, hundreds of years apart from each other. Case in point, the main reason given for the Churban (Destruction) of the second Temple is baseless hatred.

Moreover, I am further disgusted by the apparent disregard or sheer ignorance by many, of the promises of G-d to bestowed upon the world through Israel. Because Israel is my raison d’etre in regard to my hopes, dreams, and aspirations. Israel is the geographical place of events of the Bible, and the place where future prophecies will be fulfilled. In modernity, Israel’s ancient roots must not be forgotten, nor, the role of the country in prophecy. As is mentioned in Psalms, “If I forget thee, O Jerusalem…” (Psalms 137:5-6).

On the other side of the coin, so to speak, if America proceeds along its current trajectory of decline into moral chaos, combined with an overhaul of its founding principles, then this country will become unrecognizable. However, G-d will not let the same type of calculated chaos destroy the apple of His eye. The divine plans all concur, as is noted in scripture, that G-d’s Kingdom will be established in Israel, and the Torah will emanate from Zion. G-d’s plan will not be cancelled.

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 Red Cow (parumah adumah)

parasha Chukat (Numbers 19:1 – 22:1) 5783

A chukat is a particular type of commandment that defies rational explanation. The parashas refers to the decree of the parumah adumah (red heifer). The offering is slaughtered outside of the camp; it is completely burned in fire. Hyssop, cedar wood, and crimson thread are thrown into the fire with the red heifer. The ashes are used in a minute way – only sparingly mixed with mayim chayim (living water), i.e. from a water source like a river.

The purpose of this water with the mixture of ashes is to purify people who have come into contact with a dead body, and, therefore tamei (unclean). The water is sprinkled upon them on the third and the seventh day of their purification. Yet, the kohein who is tahor (clean) becomes tamei (unclean) when he performs the offering of the parumah adumah.

The entire premise of the chukat of the red heifer points towards having emunah (faith) in the effectiveness of this remedy for contamination. In other words, it is only through a chukat that is not objectively clear to the intellect, through which a means of purification occurs. It is as if the goal of the chukat is to inspire our faith in the One who gave the decree.

The account of the passing of Miriam occurs right after the description of the chukat of the parumah adumah. The Sages infer that this exemplifies how like an offering brings atonement, so does the death of a righteous person. Moreover, the passing of Aaron occurs in juxtaposition to a description of the garments of the Kohein Gadol. As the garments of the Kohein Gadol atone for sin, so does the death of a righteous person (Moed Katan 29a). The deaths of Aaron and Miriam brought atonement to the generation in the desert.

Discernment, Reckoning, and Olam Haba

parasha Chukat-Balak 5783

“And H-Shem said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.'” – Numbers 20:12, JPS 1917 Tanach

Moses was previously told to strike the rock (see Exodus 17:6); yet, now he is being told to “speak to the rock” (Numbers 20:8). This is an important difference. However. Moses is also told to take the staff with him, when he goes to speak to the rock before the eyes of the assembly. Even so, there is also a difference between being told to take the staff with him, presumably as a sign of authority, versus using the staff in a manner that had not been explicitly stated by H’Shem.

There are many reasons given by the sages as to why Moses struck the rock. Perhaps, based upon his corresponding words, referring to B’nei Yisrael as rebels, he had let anger occlude his judgment. If so, then one lesson to be emphasized is that of the use of proper discernment in our lives. The people, also, apparently lacked discernment in that particular instance as well:

Purportedly, when they drank form the waters that flowed from the rock that Moses struck, there was no difference in the manner that they drank from that of the animals. They had succumbed to their animal instincts, what is referred to in Judaism as the animal soul, the side of human beings that is lesser in quality and distinction than the part of the human soul that is capable of transcending our baser instincts.

We are not animals, we are human beings with a soul infused into us by G-d (see Genesis 2:7). With this in mind, I have been making a deliberate attempt not to eat in any manner that would contradict my own sense of human dignity. This includes making sure to say the after blessing, as well as the primary blessing, before eating this kind of food or that kind food.

How do we sanctify H’Shem in our own lives, and the eyes of others? (see 20:12 above). Where in our lives, do we neglect to sanctify H’Shem? What is the result in the eyes of others, when we fail to do so. It is written “that man hath no pre-eminence above a beast; for all is vanity” (Ecclesiastes 3:19). Yet, Solomon asks, “Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth?” (Ecclesiastes 3:22, JPS). The question is answered elsewhere, as a daily reminder in the morning prayers:

“All is vain, except for the pure soul that gives an account of reckoning before the Throne of G-d.” – paraphrase of standard translation

Therefore, we have a purpose and direction in life, further emphasized by the Ramachal in Mesillas Yesharim (The Path of the Just), who explains that the purpose of our life in Olam Hazeh (This World) is to live in a manner of righteousness that will ultimately lead to a good place in Olam Haba (the World to Come. As is written elsewhere, “This world is like a vestibule leading to the World-to Come. Prepare yourself in the vestibule (waiting room), so that you may enter the banquet hall” (Pirkei Avot4:21).

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 Beha’alotecha 5783

weekly Torah reading: parasha Beha’alotecha 5783

“In the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony.” – Numbers, 10:11, JPS 1917 Tanach

B’nei Yisrael had been encamped at the base of Mount Sinai for ten days under a year. When the Cloud lifted up from above the encampment, that was the signal to journey to the next location. “And the cloud of the L-RD was over them by day, when they set forward from the camp” (Numbers 10:34, JPS 1917 Tanach). Thus, did he Children of Israel move out in the formation that was previously established for them, according to the designated order.

First the tribe of Judah, then, as they began to march, the tabernacle would be disassembled, and placed in the care of the three Levite families. Two of the families followed the tribe of Judah; the third Levite family followed the tribe of Reuben. The rest of the tribes followed in formation behind them. “Whenever the cloud was taken up from over the Tent, then after that the children of Israel journeyed; and in the place where the cloud abode, there the children of Israel encamped” (Numbers 9:17, JPS).

Let us consider how G-d’s Presence guided the B’nei Yisrael, during the wandering in the desert. “Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night” (Numbers 14:14, JPS). This points toward H’Shem’s role in our lives to guide us in the right direction, to be a compass in an uncertain world, and a light in the darkness. On our journeys through life, we may seek G-d’s presence within the obscurity of our understanding, and gain clarity.