Torah – Page 10 – The Tree of Life

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 Korach 5783

weekly Torah reading: parasha Korach 5783

“In the morning the L-RD will reveal who is His and who is holy. The one whom He will let come near to Him; will be the one He chooses to come near unto Him.” – Numbers 16:5,

Korach separated himself from the assembly of the H’Shem. He purported to champion the people, inasmuch that he claimed that everyone was holy, saying that Moses and Aaron should not lift themselves “above the assembly of the L-RD” (Numbers 16:3, JPS); yet, commentary explains that Korach wanted Aaron’s position of Kohein Gadol (High Priest) for himself. Therefore, his mass appeal was a ruse, made only to aggrandize himself, and his followers.

In response to the challenge of Korach and his followers, Moshe spoke of a test, whereby “the L-RD will show who are His, and who is holy.” He said, “take ye everyman his fire-pan, and put incense upon them, and bring ye before the L-RD every man his fire-pan, two hundred and fifty fire pans; thou also, and Aaron, each his fire-pan” (Numbers 16:17).

Meanwhile, H’Shem told Moshe, “Speak unto the congregation, saying: Get you up from about the dwelling of Korah, Dathan, and Abiram” (Numbers 16:24). The earth opened up its mouth, and swallowed Korach, his family, and his followers; they “went down alive into the pit; and the earth closed upon them, and they perished from among the assembly” (24:33). “Fire came forth from the L-RD, and devoured the two hundred and fifty men that offered incense” (24:35).

Moshe and Aharon, as well as the kohanim (Aaron’s sons), and the Levites were chosen by H’Shem; however, Korach and his followers challenged that decision. The price they paid may seem steep; yet, if the rebellion had not been quenched, G-d’s plan would have been overthrown. Moreover, one lesson to be learned for ourselves is as follows: instead of praising ourselves, like the haughty Korach, we should seek to please H’Shem within the parameters He has bestowed upon us, in regard to our calling in life (see also Proverbs 21:2, 27:2).

motzei Shelach 5783

motzei Shabbos: parasha Shelach 5783 – First of the Dough

“Ye shall also give unto the priest the first of your dough, to cause a blessing to rest on thy house.” – Ezekiel 44:30, JPS 1917 Tanach

Sforno notes the extraordinary way the commandment, “of the first of your dough ye shall set apart a cake for a gift” (Numbers 15:20) was fulfilled, when Elijah requested of the widow of Zarephath, “make me thereof a little cake first” (1 Kings 17:13, JPS). He promised: “The jar of meal shall not be spent, neither shall the cruse of oil fail” (17:14). And, it was so, for her and her son, as well as Elijah whom she provided for as well (7:15). Thus, we can see the blessings bestowed upon her, for having honored Elijah the prophet.

Jewish tradition assigns to Elijah the role of testing others kindness, by asking them to go out of their way to help a stranger, whom is actually Elijah in disguise. In our own lives, we may never know the significance of a unique opportunity to help out others, who depend on our kindness for their very survival. Neither can they reward us, like Elijah rewarded the widow. Yet, H’Shem will bestow blessings upon us, especially for going out of the way to help strangers.

parasha Shelach 5783

weekly Torah reading: parasha Shelach 5783

“‘We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it.’”

– Numbers 13:27, JPS 1917 Tanach

“H’Shem spoke unto Moshe, saying: ‘Send thou men, that they may spy out the land of Canaan’” (Numbers 13:1-2, JPS). Yet, this does not give the complete details, as later revealed in Torah. In Deuteronomy, it is written, “Behold, the L-RD thy G-d hath set the land before thee; go up, take possession, as the L-RD, the G-d of thy fathers, hath spoken unto thee; fear not, neither be dismayed” (Deuteronomy 1:21, JPS).

These are words of encouragement; however, the people responded with caution, requesting of Moshe, “Let us send men before us, that they may search the land” (Deuteronomy 1:22, JPS). This is the prior conversation between Moshe and the people, before the opening words of the parasha, where H’Shem literally says, “if you would like to send men, send men for yourself.”

In other words, H’Shem left the decision to Moshe, whether to grant the request of the people to send out spies into the land of Canaan. Previously, B’nei Yisrael had been told that they “would inherit their land, a land that flows with milk and honey” (Leviticus 20:24). When the ten spies spoke of the fruit of the land, including a cluster of grapes, carried by four men, on two sets of poles, and also a giant pomegranate, they concurred that the land was “truly, a land of milk and honey.”

Yet, the rest of their report was disparaging. As a result, the morale of the people declined. Only Joshua and Caleb tried to compel them to see another perspective – the land was good, and they could enter, and defeat the local inhabitants. Because the people were already convinced by the other ten spies that they could not conquer the land, they opposed Joshua and Caleb and declined to enter. This indicated a lack of trust that brought the decree from H’Shem for them to wander for forty years in the wilderness.

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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.

parasha Beha’alotecha 5783 – 5th aliyah

weekly Torah reading: parasha Beha’alotecha 5783

– 5^th aliyah (Numbers 10:11-34)

“And it came to pass 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

Ten days under a year after arriving at the base of Mount Sinai, the encampment received Holy Word to pack up gear and move on: for “the cloud lifted from the Tabernacle of the Testimony” (Numbers 10:11). Thus, the Divine Sign was given to journey to the next encampment, location to be announced. The twelve tribes of Israel proceeded to move out in a predetermined, orderly fashion. This included the three Levite families transporting the accoutrements of the Mishkan.

Moshe’s father-in-law, Yisro is invited to accompany B’nei Yisrael on their journey. He is referred to in this passage as “Hobab,” from the word for “love,” seemingly so, because he was given a new name upon becoming part of Israel. Yet, he appears to decline the offer. Even so, Moshe entreats him (10:32), saying that he will receive the same bounty that is received by Israel. Although the Torah remains silent on whether or not he accompanied them at that time, it appears that he did. Indeed, his descendants were eventually given a tract of land near Jericho.

On our own journeys through life, as we move from one place to another, whether physically, or spiritually there is not always as much fanfare as there was within the parameters given for B’’nei Yisrael’s departures. The cloud would ascend, the trumpets were blown, and the banners for each tribe waved in the air as the procession began. Yet, in consideration of our inclusion with K’lal Yisrael (All of Israel), we may attach ourselves to the moadim (the appointed times) on the Hebrew calendar, committing ourselves to proceed throughout the year, according to the various events commemorated as a people. This is our heritage.

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.