soul journey – The Tree of Life

Renewal of the Soul

A Pesach Reflection on True Freedom:

Our freedom is not guaranteed, unless we cooperate with HaShem. There were many in Egypt, who were left behind, because their hearts were not open to change. Imagine leaving everything you know behind you. All your comforts in this life, and everything that you take for granted would be exchanged for the emptiness of a barren desert. Yet, it is precisely within unfamiliar territory, within the fertile void, where the shadows of the past still linger, while the promise of a new day approaches, here, is where transformation, in desert of our lives, may occur. Every moment is given along with an opportunity of renewal.

For the Children of Israel, G-d orchestrated the perfect opportunity of redemption, brought forth at midnight, when the tenth plague struck the land of Egypt. Not a single house of the Egyptians was left untouched by this plague, while the homes of the Israelites were safeguarded by the sign of the blood on their doorways. This sign represented their faith in HaShem to deliver them from Egyptian slavery.

From the depths of their heart, they cried out to G-d for 216 years, until they received their redemption. If we cry out about our challenges in life today, our nisyanos (sorrows) that burden our soul, we must cry out to HaShem. We can not voice the concerns of a troubled heart into a vacuum of space and time, expecting release. We must direct our troubles to G-d within the framework of exile and redemption, both past and present.

In like manner that blood was smeared on the doorposts of our ancestors’ homes, the doorway of our heart must be purified through teshuvah in order to receive atonement and release from bondage to our sins. If the influence of the yetzer hara upon our soul is to be diminished, then we need to seek G-d’s help in doing so. Deliverance through the right hand of G-d means trusting in His strength to redeem us from all that plagues our lives, darkens our spiritual insight, and burdens our conscience.

Blessing of Preservation

1^st Aliyah parasha Vayechi

5783 – blessing of preservation

Both Manasseh and Ephraim both grew up in the royal household of Egypt. Yaakov, their grandfather, who is partially blind, asks who they are, when Jospeh brings them to him. On a deeper leve, his question may be construed as an inquiry into their character. Are their moral concomitant with the legacy of Abraham? Have they remained in their integrity as the sons of the righteous Joseph, who surely instructed them properly. Despite the surrounding idolatrous environment, are there adherents to the belief in the G-d of Israel? The answer to all of the above is yes, inasmuch that Yaakov’s blessing was for the sake of preservation, that they continue on the derech.

This blessing is performed every Friday evening when parents bless their sons. Implicitly, this blessing is meant to be a safeguard against undue influence from the less than ideal mores of society that are opposed to living a righteous life. Something we all face, in terms of this type of influence, the moreso, depending upon how much interaction we have with outside influences.

Peer pressure, while growing up, especially for those of us who have grown up in the secular world; and, other types of pressure today as adults at work, in social spheres, and at the hands of the misguided social justice warriors who use intimidation and condemnation as their means to compel or cancel others, who do not follow the narrative norm. Yet, Israel is a nation set apart from the nations.

Mishnah Insights: Berachos 4:2-3 – study & prayer

Mishnah Berachos 4:2-3

4:2 – One of the sages “would recite a brief prayer upon his entrance into the study hall and upon his exit” (sefaria.org), for the sake of the sanctification of his study time. He would say a prayer, before studying that he would not negatively influence others, by way of sharing a wrong understanding (G-d forbid), having the adverse impact of causing someone to err in his ways. After studying, his prayer encompassed an appreciation of having the opportunity to study, and his gratitude towards G-d for that opportunity.

Reflecting on this, I think about how much I take for granted, in regard to my ability to study with concentration, and the time allotment that I have for doing so. I have taken these studies upon myself, and though at times they feel like an arduous chore, at other times, I find an almost instantaneous reward, for having learned something of unique value.

Yet, I am too preoccupied, most of the time, to thank G-d for these opportunities. Furthermore, when I take creative license for my explanations, instead of going strictly “by the book,” I wonder if I have permitted myself too much of an interpretive rendering of my own. I should offer more thanks to G-d, and always pray for guidance in my words.

4:3 – Regarding a shortened version of the Shemonah Esrei prayer, this version may be said when one is lacking in concentration. The point is that it is better to recite less with kavannah (intentional focus) than to recite the full prayer without doing so in a meaningful way. Thus, as a side note, I would add that another way to put this would be to focus on “quality, rather than quantity.” Much consideration is given elsewhere, such as in the Mesillas Yesharim (Way of the Upright), concerning the importance of kavannah. This is something that I should always try to emphasize.