Torah – Page 18 – The Tree of Life

Not All Who Wander Are Lost

weekly Torah reading: parasha Devarim 5782

parasha Devarim 5782

“There are eleven days’ journey from Horeb by the way of mount Seir to Kadesh-Barnea.” – Deuteronomy 1:2, JPS

Devarim (Deuteronomy is known as Mishneh Torah, Repetition of the Torah, because the book is an account of the journeys of B’nei Yisrael and reiteration of laws, because Moses sought to rebuke, instruct, and inspire the new generation that would be entering Eretz Yisrael. The account mentions that there is an eleven day journey from Horeb, the general area where Mount Sinai is located, to Kadesh-Barnea, passing around Mount Seir to get there. Kadesh-Barnea is where B’nei Yisrael gathered, before being commanded to enter the Promised Land (Numbers 32:8).

“Behold, the L-RD your G-d has set the land before you; go up and possess it, as the L-RD G-d of your fathers has said to you; fear not, nor be discouraged.” – Deuteronomy 1:21

However, the next verse after the eleven-day journey from Mount Sinai to the edge of Eretz Canaan, states, “And it came to pass in the fortieth year…that Moses spoke to the people of Israel” (Deuteronomy 1:3); and, thus begins Moshe’s thirty-six-day discourse. By contrasting the eleven-day journey to Kadesh-Barnea with the fact that now it is the fortieth year after leaving Egypt, attention is drawn to the point that had it not been for the debacle of the spies, B’nei Yisrael would have entered the Land from Kadesh-Barnea, only eleven days after leaving Sinai.

Yet, thirty-nine years transpired since that time; and, this is the new generation that is being prepared to enter the Promised Land after the many years of wandering in the desert. This teaches us that not all who wander are lost. For H’Shem remained faithful to the Children of Israel and brought them into the land despite the many delays, nisyanos (tests), and detours.

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Walk in Faith

parasha Devarim 5782

At Kadesh-Barnea, Moses explained to B’nei Yisrael that they had alighted upon the land that “our L-RD is giving to us” (Deuteronomy 1:20, JPS 1985 Tanach). At that time, they were commanded to take possession of the land promised to them. Moses said to them, “Fear not and be not dismayed” (1:21).

Moses recounts this narrative, thirty-nine years later, when the Children of Israel are poised on the edge of the Promised Land. He further explains to this new generation, how the generation of the spies, unfortunately, preferred to reconnoiter the land, rather than fully trusting in H’Shem to lead the way into the Promised Land.

This was a lack of faith on their part, and although Moses permitted them to send spies (see Deuteronomy 1:23), as H’Shem had left the choice up to him, the mission turned out for the worse.

Moses reminds the people, for the sake of admonishing them for their past failure, with the intent that they will see the error of their ways, and strengthen their trust in H’Shem this time. “I said to you, ‘Have no dread or fear of them. None other than the L-RD, who goes before you, will fight for you, just as He did for you in Egypt before your very eyes’” (Deuteronomy 1:30-31).

Similarly, to learn from our past failures in life is to gain an understanding based upon lived experience. In this manner, our errors may instruct and encourage us to do better, if we take them to heart, as steppingstones, along the way towards perfection of our faith. “The L-RD will accomplish that which concerneth me; Thy mercy, O L-RD, endureth for ever; forsake not the work of Thine own hands” (Psalm 138:8, JPS 1917 Tanach).

Journeying Through Life

parasha Mattos-Masei 5782

“These are the stages of the children of Israel, by which they went forth out of the land of Egypt.” – Numbers 33:1, JPS 1917 Tanach

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. Each time they set out on a journey to the next encampment, there was no need for regret, if they accomplished, learned, and advanced in character development, according to G-d’s will.

Yet, even if they failed, they were given the opportunity to return to Him through teshuvah (repentance). Therefore, there was still no cause to regret, as long as they would be focused on a “godly sorrow,” that would bring them to a place of acknowledgment in regard to their aveiros (sins). This is akin to teshuvah tataah, fostering a contrite spirit, that will elicit H’Shem’s compassion from Above.

On the contrary, a sorrow in the form of yearning for the past, e.g., the comforts of Egypt (Numbers 11:5-6), or provisions other than the manna and water that H’Shem provided in the desert, led to complaining and rebellion. This was tantamount to turning away from their divinely inspired goal to enter the Promised Land. Even so, the goal remained to enter Eretz Canaan, as a people separated from the nations, in order to serve H’Shem, who had their best interests in mind. H’Shem still has our best interests in mind today. He has not forgotten the us, nor our individual needs along the journeys of the soul, set forth for us along the way towards the Promised Land of Olam Haba.

The Power of Words

parasha Mattot-Massei 5782

“When a man voweth a vow unto the L-RD, or sweareth an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth.” – Numbers 30:2, JPS 1917 Tanach

Although the specific kinds of vows and oaths, referenced in the above-mentioned commandment apply to certain situations, within the context of Judaic law, the general principle is encapsulated, “he shall not break his word; he shall do according to all that proceedeth out of his mouth.” Therefore, the premise may be applied to more commonly found issues, regarding the integrity or lack of integrity of speech.

In our own lives, there are many stipulations that could be identified in terms of the words that we speak. For example, oftentimes what is said in anger is not to be taken seriously. It is better to acknowledge what may have been said out of anger as inappropriate, making amends for the emotional harm done. This requires the counterpart of forgiveness by the recipient.

Any commitments we make to ourselves or others should be kept or not made at all. The Sages were very skeptical about making vows of any sort, saying that it is better to not vow at all. The L-RD appreciates a sincere effort in all that we do for His sake; it is better not to boast about our intentions. Bragging will only lead towards a negative consequence, akin to the adage, pride before a fall.

Additionally, all of our words should be chosen carefully, in accordance with humility. Idle chatter will be scrutinized by the heavenly court at the judgment. We will be subject to the consequences of every idle word spoken. Ill-spoken words will also be taken into account, as well as words of judgment against others. Taking all of this into consideration, it is better to remain silent, than to speak without thinking. Let us guard our speech from now on.

“Set a guard, O L-RD, to my mouth; keep watch at the door of my lips.”

– Psalm 141:3, JPS 1917 Tanach

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Crucial Moments

motzei Shabbos: parasha Pinchas 5782

“Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy.” – Numbers 25:11, JPS 1917 Tanach

“In the case of Abraham Scripture says, (Genesis 24:40) ‘[G-d] before whom I walked’; Noah needed G-d’s support to uphold him in righteousness, Abraham drew his moral strength from himself and walked in his righteousness by his own effort (Genesis Rabbah 30:10).” – Rashi, commentary on Genesis 6:9, sefaria.org

There are particular moments in life, that stand out in relief against the ordinary. Sometimes, we may think of these moments as opportunities to experience life, to a greater degree, than our previous collection of unique times. Yet, there are moments that are not about passive experience, rather, that demand a response, to meet the requirement of some challenged presented to us in a manner that we had not previously expected.

When B’nei Yisral (the Children of Israel) were weeping in front of the Mishkan after realizing the gravity of their aveiros (sins), an Israelite Prince brazenly took a Midianite Princess into his tent, in front of Moses, Aaron, and the people. This was the same type of effrontery that the people were grieved over; yet, no one responded except for Pinchas. Because of the zealousness of Pinchas, the plague was stopped, and he was rewarded an eternal covenant of peace.

Pinchas leapt into action, even without a nod of the head from either Moses and Aaron; he acted out of zealousness, on the spur of the moment. Yet, the people, as brought out in Nesivos Shalom, were indifferent to what they witnessed, despite their immersion in teshuvah (repentance) at that moment. An adage, attributed to Simon Wiesenthal would be of benefit for us to drawn an example from what occurred: “For evil to flourish, it only requires good men to do nothing.”

Thus, sometimes life may demand a response from the individual person, whose conscience compels him or her to stand up for what is right. How do we define what is morally right or wrong? Although we would like to believe that our conscience will automatically inform us, it is our conscience in turn that is informed by the higher values imbued from parents, society, and any ethical system that that one attempts to uphold. Yet, the standard received on Sinai is G-d’s commandments, meant to inform our conscience, so that we may be guided by G-d’s words.

On the one hand, we are not to stand by while evil is influencing the lives of others; on the other hand, we are not called to be activists, especially not within the framework of the pseudo-morality of the current social justice paradigm. So, even when something appears to be good, or just, we must evaluate that something by the standard of Torah. If evil appears in a form that attempts to conceal its true nature, by claiming to be fair, then it must be exposed for what it really is.

Currently, we are at a juncture – a crucial moment in time – that demands a response from each and every individual, in regard to his or her own conscience. Do not be interested in “standing on the right side of history.” Rather, know that you should stand on the side of your conscience, ideally as influenced by G-d’s Word, and guided by His Voice. Let us make His Voice our own, so that we can navigate the challenges ahead.

The Penitent Soul

parasha Pinchas 5782

Our allegiance belongs to the L-RD. If we displace our devotion to H’Shem onto something other than Him, then we are inadvertently heading in a direction that will ultimately not be of benefit to us. Even if we appear to benefit for some time, in the material sense, our spiritual compass will be amiss as a result. Thus, in terms of the values, that we inevitably promote in our own lives whether consciously, or unconsciously, we should choose wisely.

When B’nei Yisrael fell prey to the influence of the Midianites, resulting in immediate acts of idolatry and immorality, their connection with H’Shem was diminished. Their emunah (faith) and kedushah (holiness) plummeted. Only through the selfless act of mesiras nefesh on the part of Pinchas, who put his own life at risk to make an atonement for their sins (Numbers 25:13), were the people reconciled to H’Shem. So, the brief national diversion that had swept through the encampment was staid; and, the plague was stopped.

Why did G-d impose a plague upon the Children of Israel? Because of His attribute of Justice, that works in tandem with His attribute of Mercy. Although he enacted a response from a sense of justice, by holding the people accountable for their sins, He showed mercy towards them, when Pinchas turned back His wrath, and assuaged His anger (25:11).

Therefore, it can be deduced that H’Shem is not interested in condemning those who stray from the path; rather, He would like to offer us the opportunity to return to Him, through righteousness, via teshuvah (repentance). For the people, after realizing the gravity of their sins, had been weeping near the entrance of the Mishkan (Tabernacle). “Weeping,” as mentioned here, denotes a heartfelt act of teshuvah (repentance) over wrongs committed against H’Shem. This may serve as an example for us; since H’Shem will always hear the cry of the sincere penitent.

Character and Integrity

parasha Balak 5782

“G-d is not man to be capricious, or mortal to change His mind. Would He speak and not act, promise and not fulfill?” – Numbers 23:21, JPS 1985 Tanach

As paraphrased by the Targum, “The Word of the living G-d is not as the words of men for the L-rd, the Ruler of all worlds, is the unchangeable, (but) man speaketh and denieth. Neither are His works like the works of the children of flesh, who consult, and then repent them of what they had decreed” (Targum Jonathan on Numbers 23:19, sefaria.org). In other words, that they change their mind, instead of remaining committed to their original intended course of action.

R’ Bachya states, in no uncertain terms that “the essential difference between G’d and man is that G’d keeps His promises whereas man often deceives, [and] disappoints the people who have been promised by him” (sefaria.org). Moreover, “Whereas man may change his mind concerning matters he had planned, which did not involve undertakings to his fellow man, he nonetheless is apt to have remorse, to change his mind before executing his plan” (sefaria.org).

Additionally, “when man deceives or reneges, this is considered a serious flaw in his character” (sefaria.org). Therefore, it may is important to keep in mind, based upon this commentary the benefits, of focusing upon character development, integrity, and keeping one’s word. These are all positive qualities to work on obtaining in life. Moreover, that our own words, should not contradict each other, as if we had two selves, in conflict with each other. And, that are actions should also not be opposed to our values, beliefs, and goals.

parasha Chukat 5782

“And there was no water for the congregation.” – Numbers 20:2

The well that provided water for the B’nei Yisrael in the desert, and “followed” them throughout their journeys, did so upon the merit of Miriam, the sister of Moses and Aaron. She was a prophetess, and a coleader with Moses and Aaron. “For I brought you out of the land of Egypt, and redeemed you from the house of slavery; and I sent before you Moses, Aaron, and Miriam” (Micah 6:4). However, when Miriam passed away, “there was no water for the congregation” (Numbers 20:2). Miriam was a righteous person; so, in her merit the water had been provided to the Children of Israel for thirty-nine years. When she passed away, the well dried up.

The Sages ask why the mentioning of Miriam’s death occurs right after the description of the chukat (decree) of the parumah adumah (red heifer). The answer given is to exemplify that just as an offering brings atonement, so does the death of a righteous person bring atonement for the people (Mo’ed Katan 28a). Additionally, concerning the death of Aaron, who was not permitted to enter the land of Canaan: “Aaron shall be gathered to his people” (Numbers 20:4), his death also brought atonement.

As commentary futher explains, “Wherefore is [the account of] Aaron’s death closely followed by [the account of the disposal of] the priestly garments? [to inform you] that just as the priest’s vestments were [means to effect] atonement, so is the death of the righteous [conducive to procuring] atonement” (Talmud: Moed Katan 28a, Soncino edition, www.halakhah.com). Therefore, both the deaths of Miriam and Aaron, because they were righteous persons, atoned for that generation.

In like manner, that the chukat (decree) of the parumah adumah (red heiffer) is perplexing, so too, is the chukat of the lifting up of the copper serpent in the wilderness. The red heifer’s ashes mixed with hyssop, crimson, and cedar wood, are placed in mayim chayim (living water), that serves to cleanse from the impurities associated with death. And, the copper serpent, when looked upon, healed the people who had been bitten by the serpents in the wilderness. Perhaps, these chukatim both symbolically point toward the atonement of sin (the bite of the serpent) that would otherwise lead toward a type of spiritual death, if not atoned for.

dvar Korach 5782

parasha Korach 5782

“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

It is written in Pirkei Avos that every controversy that is for the sake of heaven will endure, while every argument that is not “in the name of Heaven” will not endure. The discussions between Shammai and Hillel are an example of those that endure. The dispute of Korach was a rebellious argument that was not destined to endure (Pirkei Avos 5:20). Rather, Korach was destined to be punished from the beginning of human history, inasmuch that the mouth of the earth that swallowed Korach and his followers is said to have been created on twilight of Shabbat Eve (Pirkei Avos 5:9).

Korach separated himself from the assembly of 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 H’Shem” (Numbers 16:3, JPS 1917 Tanach); commentary explains that Korach wanted Aaron’s position of Kohein Gadol (High Priest) for himself. He did not recognize that both Moshe and Aaron were G-d appointed; rather, he felt that they unfairly took the positions of leadership for themselves. His accusation revealed his own intent.

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 men, 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. This connotes G-d’s sense of justice, as well as His attribute of mercy.

“Behold, the eye of the L-RD is toward them that fear Him, toward them that wait for His mercy.” = Psalm 33:18, JPS 1917 Tanach

parasha Shelach 5782 – Trusting G-d

“‘We came unto the land where thou didst send us, and truly it floweth with milk and honey; and this is the fruit of it.'” – Numbers 13:27

“H’Shem spoke unto Moshe, saying: ‘Send thou men, that they may spy out the land of Canaan’” (Numbers 13:1-2, JPS 1917 Tanach). Yet, this does not give the complete details, as later revealed in Torah. In Deuteronomy, it is written, “Behold, H’Shem thy G-d hath set the land before thee; go up, take possession, as H’Shem, 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 parashas, 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.

So, proof of the goodness of the fruits of the land was brought back to the people; however, ten of the spies also brought an ill report of the land. They said, “howbeit the people that dwell in the land are fierce, and the cities are fortified, and very great” (Deuteronomy 13:28, JPS). Rather than trust in H’Shem, that he would be their strength, the spies searched out the land in order to prepare a military strategy; yet, in their own estimation they saw themselves as “grasshoppers,” compared to the local inhabitants of the land (13:33).

The ten spies lacked self-esteem, as well as emunah (faith), they did not fully trust in H’Shem to bring them into the land. They saw a lack in their own abilities, not realizing that their strength was in H’Shem. When we put our trust in H’Shem, set our concerns aside, and acknowledge that our reliance on Him will bring our best intentions to fruition, in accordance with His will, then we can expect good results.

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Shabbat shalom.