Torah – The Tree of Life

parasha Nasso 5783

weekly Torah reading: parasha Nasso (Numbers 4:21 – 7:89) 5783

“Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the L-RD, and that soul be guilty; then shall they confess their sin which they have done.”

– Numbers 5:6-7, JPS 1917 Tanach

According to Rambam (Maimonides), this verse is the basis of vidui (confession), within the context of teshuvah (repentance). “And shall make reparation in full” (Numbers 5:7). This latter part of the pasuk (verse) denotes reparations made to others, if the aveirah (transgression) is against another person. It is interesting to note that the Hebrew word for reparation is from the same shoresh (root), shuv (to return) as teshuvah (repentance). Essentially, repentance is a return to H’Shem (the L-RD). “Let us return unto the L-RD” (Hosea 5:15b, JPS 1917 Tanach).

Maimonides offers a basic example of how to approach vidui (confession): “I beseech Thee, O Great Name! I have sinned; I have been obstinate; I have committed [profane acts] against Thee, particularly in doing thus and such. Now, behold! I have repented and am ashamed of my actions; forever will I not relapse into this thing again.” He further states that whoever takes it upon him or herself to further elaborate, is considered praiseworthy. Nachman of Breslov notes that one measure of having done a complete teshuvah (return to H’Shem), is if in the same situation wherein had previously sinned, this time, avoids sin in the given situation.

post Shavuot reflection 5783

As we descend from Sinai, after the receiving of the Torah anew in our lives, may we be compelled to reflect upon our experience, and bring the light and wisdom of the Torah forward with us day by day.

May H’Shem grant us the discernment to apply these teachings to our everyday challenges, and spread the light throughout the mundane as well as the sacred times. That all truth may flourish above and beyond the lies.

Past Archetypes

The Relevancy of the Past

This is important to understand; as soon as an event is dismissed as a story or myth that has no historical relevancy, that is to say, it is invalidated as an actual occurrence, the principles drawn from the event are also undermined. Thus, in the postmodern age, where everything is ripe for the taking and immediate dismissing, one stroke of criticism can cast down the truth, and hide it from the minds of that generation.

Unless we reclaim history, historical narrative, and the validity of the events described in the Bible, this entropy of all that is meaningful from the past will prevail, until the world is unrecognizable. Where do we begin? We do not need to worry about beginning. We already have the events of the Bible, more or less, ingrained in our memory, regardless of our background.

There is an adage concerning the study of Torah; it is emphasized that review is necessary to strengthen the bond of memory of these events to the soul. Improve upon what you already know; build up what has eroded over the years, since your bar or bas Mitzvah. If you recognize the declining values of this generation, and entropy that began in the 1960’s, and has culminated in institutionalized moral decay, then consider where you stand on the issue of societal norms.

On the other hand, if you already steeped in Yiddishkeit, and a thorough understanding of the Torah, consider the words of Abraham Heschel, that “when the crisis of today is ignored because of the splendor of the past” then the messages of the Bible remain ensconced in a gilded cage, without bearing relevancy on the present (Heschel, G-d in Search of Man). Thus, it is up to this generation, to reach out to youth, and those on the fringes, to strengthen our heritage.

The Principal Part

shiur for parasha Behar-Bechukosai 5783

“If ye walk in My statutes, and keep My commandments, and do them.”

– Leviticus 26:3, JPS 1917 Tanach

Through the revelation at Mt. Sinai (Mattan Torah – the giving of the Instruction), H’Shem revealed His will in the form of the Commandments. Clearly, the Ten Commandments, in and of themselves, are the pivotal commandments meant to guide the moral sphere of our lives. All the other commandments are derived from these. The Aseret Dibrot (Ten Utterances) reflect the principal part of G-d’s Torah – His expectations of us.

The observance of the commandments is meant to lead us into a state of kedusha (holiness), so that our very lives may be sanctified through their performance. “The reward for a mizvah (good deed) is another mitzvah” (Pirkei Avos 4:2). In other words, more opportunities to do good will be given to us as we continue to observe the mitzvot.

Yet, these opportunities may require the use of our discernment, in tandem with the prevailing directives of our conscience. Ultimately, through the negation of our will, which is often contrary to G-d’s will, we may mature according to His guidance in our lives. To serve Him (avodah) becomes the task of the “inner person,” wherein the battle is fought between the yetzer tov (good inclination) and the yetzer hara (evil inclination). We need to bend our will to serve His will, thereby aligning ourselves with Divine Guidance and transpired will.

“Do His will as though it were your will.”

– Pirkei Avos 2:4, traditional text

Trust in Providence

parasha Behar-Bechukosai (Leviticus 25:1 – 26:2) 5783

“And the L-RD spoke unto Moses in mount Sinai, saying: Speak unto the children of Israel, and say unto them: When ye come into the land which I give you, then shall the land keep a Sabbath unto the L-RD.”

– Leviticus 25:1-2, JPS 1917 Tanach

At the beginning of the parasha, an emphasis is placed on the Shemitah commandment, in particular, being given at Mt Sinai. All of the commandments were given at Sinai; therefore, the question may be asked, why is Shemitah singled out from amongst the other commandments? First of all, it may be understood within the context of emunah (faith). For, H’Shem guarantees, “I will command My blessing upon you in the sixth year, and it shall bring forth produce for the three years” (Leviticus 25:21, JPS 1917 Tanach).

To rely on H’Shem’s word that he would bestow a blessing upon the children of Israel, so that their crops would produce an abundance of yield, enough to last for three years, this is an act of emunah (faith). Only H’Shem could make this guarantee; so, inasmuch that Torah specifically notes the commandment to observe the Shemitah year, wherein the seventh year the land is to lie fallow, this is a reminder that H’Shem gave the commandment on Mt. Sinai, He is the Guarantor; only G-d could assure the people that by placing all of their trust in Him, He would provide for them until the new crop of the following year produced a yield.

The Shemitah cycle also conveys the essential truth, the epitome of historical realization from a Biblical perspective, that after six thousand years, there will be a Sabbatical Millenium. The thousand-year Sabbath begins with the reign of Moshiach in Yerushalayim (Jerusalem); it is considered the first part of Olam Haba (the World to Come). Therefore, in light of this expectation, we are to prepare ourselves in this world, so that we may partake of the reward, likened to a banquet, in the next world.

“‘This world is like a corridor before Olam Haba (the World to Appear); prepare thyself in the corridor, so that thou mayest enter into the banquet hall.'”- Pirkei Avos 4:21).

Lag b’Omer 5783

Lag b’Omer is the 33rd day of the counting of the Omer – the 49 day period between Passover and Shavuot. The day has several clear historical references, most significantly, being the day that the plague that took 24,000 of Rabbi Akiva’s students ceased. With his five remaining students, he began again to promote Torah instruction to his students, including Shimon bar Yochai.

The message being that because the reason given for the plague is the baseless dissension amongst the students, the importance of respect towards others who have differing opinions and viewpoints, inclusive of various interpretations should be respected, despite the differences. A timely message for today’s world, wherein the overflowing messages of cancel culture seem to o.k. intolerance, disrespect, and raising one’s own viewpoints above all others.

Regarding R’ Shimon bar Yochai, it is claimed by the most devoted advocates of the Zohar that the author of the premier mystical literature of Judaism is indeed R’Shimon bar Yochai. Yet, not everyone agrees with this claim; in particular, from a scholarly perspective, the work has been shown to have been written by Moses de Leon of Spain. When the Aramaic writing is deciphered according to its grammar and other idiosyncrasies, these have much in common with the grammatical structures and manner of conveying ideas at the time and place that Moses de Leon lived. Additionally, there is testimony given by his wife in a letter, that indicates he wrote the work, yet because of his own relative obscurity, assigned the authorship to Shimon bar Yochai to bring an air of authenticity to the writing.

The historical Shimon bar Yochai, according to a reference in the Talmud, lived in a cave for many years, in order to escape persecution by the Romans. When he left the cave, he was given almost supernatural powers in the Talmudic account, as if he acquired these during his meditations in the cave. A story that was later developed into a greater myth by the author of the Zohar, assigning the mystical treatise itself to his authorship. Yet, any astute reader can note that the “companions” of the character, Shimon bar Yochai in the accounts given over in the Zohar, are historical personages whom did not even live during the same time span as each other. Yet, they all gather around Shimon bar Yochai as if they are alive and well, irrespective of when they actually lived.

While it is true that the Zohar does contain many ideas, teachings, and Torah gems, not generally found in more traditional works, these mysteries of Torah are revealed by the actual author based upon his knowledge of prior mystical treatises. So, perhaps, it may be considered as a moot issue, who the author of the Zohar is, if indeed its words still help to further understand the secrets of Torah, and give an enlightening and inspired deeper layer of meaning.

On the other hand, it is disconcerting that Shimon bar Yochai is described as a holy lamp, and elevated as the chief expositor of the mysteries of Torah, giving an air of legitimacy to certain concepts conveyed in the Zohar that are foreign to Torah, Tanach, and Talmud, such as gilgulim, transmigration, and the error of reincarnation. The specific teachings in regard to reincarnation do not bring light into the world; rather, they cast a shadow of darkness upon the truths of Torah. Moreover, the concept of reincarnation detracts from the clear understanding having to do with the Tehillas HaMeisim (resurrection of the dead). Whereas, the soul is restored to the body and we are judged according to how we lived this one life that we are all given.

Furthermore, glorifying Shimon bar Yochai seems to detract from the expectation of the prophet, Eliyahu HaNavi revealing the secrets of Torah, upon his return. Incidentally, since the prophet ascended into Heaven on a chariot, his return would not be counted as reincarnation. Additionally, the role of the Messiah in part is to also, even moreso bring to light the essential Torah truths for the generation that will see his crowning as King in Jerusalem, at the beginning of the sabbatical millennium, when G-d’s Kingdom is ushered into existence. HIs light cannot be supplanted by the would-be author of the Zohar, despite how many secrets it contains. So, I believe, if studying the Zohar, we should keep in mind that time when the greater secrets will be revealed.

Ad mosai – how long until the fallen sukkah of David is restored?

“In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old.” – Amos 9:11, JPS 1917 Tanach

The Appointed Times

parasha Emor (Leviticus 21:1 – 24:23) 5783

“The appointed seasons of the L-RD, which ye shall proclaim to be holy convocations, even these are My appointed seasons.”

– Leviticus 23:1-2, JPS 1917 Tanach

On “the fourteenth day of the first month,” the Pesach offering was made (Leviticus 23:5). seven-day observance begins on the fifteenth of Nissan, when we refrain from eating chometz, during “the Feast of Unleavened Bread” (Leviticus 23:6). “Ye shall bring the sheaf of the first-fruits of your harvest” (Leviticus 23:10, JPS 1917 Tanach). This was brought to the kohein [priest], on the day after the first rest day of Pesach. The offering is referred to in Torah as the waving of the Omer; it was only enacted after B’nei Yisrael entered the Promised Land.

“Even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the L-RD” (Leviticus 23:16, JPS). That is, fifty days were counted from the second day of Passover, onward until on the fiftieth day, the first wheat offering of the harvest was brought “unto the L-RD.” (The offering that was made prior to this – the Omer – on the second day of Passover, was the first of the barley harvest). Today, we refer to the fiftieth day after Passover as Shavuot, in commemoration of Matan Torah (the giving of the Torah).

In Autumn, we celebrate Rosh HaShannah, the Jewish New Year, and Yom Kippur, the Day of Atonement. Sukkot, which follows Yom Kippur, is considered a Festival, like Passover, and Shavuot; so, it is the third of the Festivals: “Ye shall dwell in booths seven days” (Leviticus 23:42, JPS). We build sukkot (booths) to commemorate the protection we received from the Clouds of Glory, while dwelling in booths, during our forty-day sojourn in the desert. On the eighth day, we celebrate Shemini Atzeret, symbolizing Olam Haba (the World-to-Come).

Righteous Atonement

motzei Shabbos: Acharei-Kedoshim 5783 – Atonement

At the beginning of parashas Acharei, the Torah briefly mentions the deaths of two of Aaron’s sons, Adav and Navihu, whose lives were taken by the L-RD, when they approached near to Him (Leviticus 16:1). Immediately afterwards, the H’Shem commands, in regard to Aaron, “that he not come at all times into the the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover” (Leviticus 16:2, JPS).

The juxtaposition of this admonition alongside the mentioning of the deaths of Nadav and Avihu hints to one reason why they were consumed by fire: H’Shem’s warning to Aaron, not to enter at all times, implies that Nadav and Avihu made an unbidden entry into the Holy of Holies, for which their lives were taken. “The L-RD thy G-d is a devouring fire” (Deuteronomy 4:24, JPS).

Next, the Torah begins to relate the various details of the Yom Kippur service: “Aaron shall come into the holy place” (Leviticus 16:3). Only the Kohein Gadol could enter the Kadosh Kadoshim (Holy of Holies), and only on one day of the year, the Day of Atonement. The Sages ask, why are the deaths of Nadav and Avihu are juxtaposed with the Yom Kippur service?

In like manner that the Yom Kippur brings atonement, so does the death of the righteous also bring atonement” (Yerushalmi Yoma 1:1). Even though Nadav and Avihu were consumed, the Torah credits them as righteous (Leviticus 10:3), because of their intentions to draw close to H’Shem. So, the juxtaposition of their deaths with the Yom Kippur service points toward the understanding that the death of the righteous atones for sin.

Seek to Mend

“With righteousness shall you judge your fellow.”

– Leviticus 19:15

Up until recently, I did not realize that to give another person “the benefit of the doubt” was actually akin to a Torah precept (Rashi; Shevuos 30a). Yet, there can be no mistake, that this should be the prevailing attitude of one human being toward another, in order for the world to spin harmoniously upon its axis. If not, well, case in point, I wouldn’t be surprised if the world would suddenly spin slightly off its axis, based upon what is happening in this country, and all around the globe.

The Torah compels us to judge others favorably, since we ourselves are not impartial, namely, because of the human tendency to be critical of other people’s behavior and lacking in discernment towards our own behavior. Thus, we need to work against the negative inclination to judge others wrongly, by giving them the benefit of the doubt. This is all the more important within the framework of the overall climate of cancel culture that is potentially able to become the normative mode of “communicating” with others, based on our own narcissistic pride and glory in ourselves, on one hand, and superficial virtue signaling on the other hand.

Yet, putting other people down by “calling them out” on perceived injustices, moral flaws, or lack of tolerance, in order to make ourselves feel superior is a deadly trap for the soul. Thus, we would be better off by showing true compassion toward everyone, regardless of our slanted accusations that would otherwise roll off the tongue, past the teeth, and out into the space between us and others, whether in-person, or through social media. G-d help us to make amends for the damage that we may have already done. In our lives, we should seek to redress the wounds of society, only by beginning with ourselves.

Clean Speech

Tazria-Metzora 5783

“Then the kohen is to command that two clean living birds, cedar wood, scarlet and hyssop be brought for the one being cleansed.” – Leviticus 14:4

The cleansing of the metzora, a person who has contracted tzaras, a skin condition similar to leprosy, is done by means of a unique procedure. “He who is to be cleansed” (Targum Yonaton) is cleansed through a unique procedure, using “two clean living birds, cedar wood, scarlet and hyssop” (see above).

The “ingredients” that contribute to the purification of the metzora, are carefully chosen in recognition that tzarras (leprosy) is primarily a “spiritual malaise,” that results from lashon hara (gossip; literally, “evil tongue), as well as other transgressions that indicate a lack of empathy towards others. The metzora is quarantined, living in isolation until his purification, so that he may contemplate his insensitivity towards others.

The cedar wood is chosen as part of the remedy, because this is a high and lofty kind of tree, that reminds the metzora of his haughtiness. For, the aggrandizement of himself over others, led towards a callous disregard of the reputation of those he slandered. Yet, the hyssop is a lowly bush, symbolizing the preferred quality of anavah (humility) that we should uphold, especially in regard to our own sense of limitations, rather than putting ourselves up on a pedestal, by diminishing others through our speech.

This is typically understood today as placing ourselves above others, for the sake of a false sense of esteem, as if we are better than those that we put down with ill-chosen words, whether implicitly or explicitly. Yet, rather than put others down with negative speech, we should build them up with positive words.

“Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.” – Psalm 51:9, JPS 1917 Tanach

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