Tag: Torah

parasha Shelach 5782 – 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 note 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.

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, G-d will bestow blessings upon us, especially for going out of the way to help others.

motzei Shabbos: Beha’alotecha 5782

“And he showed me Joshua the high priest standing before the angel of the L-rd, and Satan standing at his right hand to thwart him.” – Zechariah 3:4

In parashas Beha’alotecha, a brief description of a critique against Moses is given, concerning Miriam and Aaron, co-leaders of Israel (see Micah 6:4) as well as prophets in their own right, who feel diminished by Moshe’s apparent uniqueness, when he separates himself out from family life, in order to be more prepared to receive H’Shem’s presence at all times. And they said: ‘Hath the L-RD indeed spoken only with Moses? hath He not spoken also with us?’ And the L-RD heard it” (Numbers 12:2).  

H’Shem responds by rebuking Miriam and Aaron, reminding them that the level of prophecy that Moses received is such that the L-RD speaks with him face to face, and that Moses is the trusted one in all His house. He asks Miriam and Aaron, “wherefore then were ye not afraid to speak against My servant, against Moses?” (Numbers 12:8, JPS).

Then H’Shem strikes Miriam with leprosy; although, upon Moshe’s immediate plea to heal her, the L-Rd heals her; yet, she is placed in quarantine for seven days. She as treated as a metzorah (similar to a leper), wherein she is removed to the outer limits of the camp. This, like any metzorah who receives the same treatment, will give Miriam time to reflect.

Thus, as mentioned in the haftorah, for the sake of comparison, and this is the parallel theme to the parasha, an accusation made against Joshua, the next kohein gadol (high priest), and his subsequent acquittal, so to speak, through the defense laid out by the prophet Zechariah.

Although we are not on the same level as Moses or Joshua, the kohein gadol, we are still subject to the protection of H’Shem if we are in good standing with Him. G-d is our defense, he will avail us, when we are in need, on an individual basis, if place our trust in Him. And, he will also redeem us as a people, K’lal Yisrael, in due time at the Final Redemption.

parasha Beha’alotecha 5782 – Our Refuge

d’var for parashas Beha’alotecha 5782

parasha Beha’alotecha 5782


“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

The first journey made by B’nei Yisrael, after the encampment at the foot of Mount Sinai was on the twentieth of Iyar, ten days shy of one year, from their arrival at Sinai on the first of Sivan. The departure was well organized, ahead of time, for the sake of an orderly procession, tribe by tribe, to the next encampment.

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, according to the Jerusalem Talmud either in the shape of a diamond, or in a straight line, tribe by tribe.

“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, during their three day journey, H’Shem’s Presence in the form if a tangible cloud, sheltered them from the heat of the day.  “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).

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, as well as a refuge from the tumults of life.

Sanctified Be

parasha Beha’alotecha 5782

“In the second year from their exodus from the land of Egypt, in the first month…” – Numbers 9:1-2, JPS 1917 Tanach

This was the only year wherein the B’nei Yisrael partook of the Pesach offering in the wilderness. It would have been a hop, skip, and a jump, figuratively speaking, into the Promised Land after this, wherein the Pesach offering would have continued to be brought within the land of Israel. Tragically, ten well-renown leaders of Israel who were chosen to spy out the land gave an ill report; the Children of Israel were condemned to wander in the desert for forty years.

So, the Pesach offering was not made again until B’nei Yisrael crossed into Eretz Canaan, under the leadership of Joshua (Joshua 5:10). Thus, rather than a continuous annual commemoration of the Exodus, through the celebration of Pesach, the Passover was delayed for thirty-nine years. If you have ever wondered why plans may not work out the way that you had in mind, or why goals have been offset, and deterred until H’Shem created all of the proper circumstances to fall into place, we have a clue in this narrative.

Because of a lack of emunah (faith), the Children of Israel were subject to wander in the desert for forty years; not until the new generation entered the Promised Land, did the people celebrate the Passover. The forty years was a time of testing in the wilderness, “to know what was in thy heart” (Deuteronomy 8:2). When, the covenant was renewed through circumcision, and they were made whole, and Joshua declared, “This day have I rolled away the reproach of Egypt from off you” (Joshua 8-9). Now, they could partake of the Pesach offering.

H’Shem will cause us to be made whole, by way of the nisyanos (challenges) in our lives. Thus, we must be patient, until the time that we merit to be made whole through the sanctity that He will bestow upon us, as a result of our own personal spiritual growth and character development. If we make an effort to sanctify ourselves, we will be sanctified from Above (Yoma 39a).

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Teshuvah – A Return to G-d

weekly Torah reading: parasha Nasso 5782

 “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 5:6-7a, 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, OJB). 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 profanity 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.

Teshuvah: Return

parasha Nasso 5782 – Returning to G-d

“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 they shall confess their sin which they have done.” – Numbers 5:6-7, JPS 1917 Tanach

According to the Talmud (Pesachim 54a), G-d created teshuvah (repentance), before the creation of the world. This teaching connotes the significance of teshuvah for tikkun hanefesh (rectification of the soul), and tikkun olam (repair of the world). In light of another passage in the Talmud (Megillah 13b), that speaks of the remedy being created before the wound, teshuvah is elevated to a near panacea, capable of transforming lives.

The first person to do teshuvah (repentance), as recorded in the Torah is Yehudah. He publicly acknowledged his transgression, after realizing his guilt. Also, King David, upon hearing a mashal (parable) about a rich man who had many sheep, yet, demanded the one and only sheep of a poor person for dinner, was told by the prophet that he was that man; consequently, he immediately confessed his sin. If only we had the resolve of biblical proportion to act in a decisive way, without hesitance, in recognizing our trespasses against G-d and man.

A sincere confession is necessary to diminish the influence of the yetzer hara (evil inclination), designating past ways of transgression to the past, in order to begin anew (Maimonides). Acknowledging past mistakes, and attitudes, as well as behaviors that are not in accord with a righteous way of living is an act of character, that supplements self-improvement. “And to him that ordereth his way aright will I show the salvation of G-d” (Psalm 50:23, JPS).

To be delivered from our nisyanos (trials), requires an effort that is enhanced by G-d’s mercy. He gives us opportunity to do teshuvah, to rectify our ways, so that we may be reconciled to Him. Additionally, regardless of any overly harsh condemnation we might hold against ourselves, He will grant us clemency, when we make a sincere confession within the depths of our heart.

Yet, if we do not recognize that we are imperfect human beings, who are subject to stray from the derech (path) that G-d intends for us, then we will continue to be lost amidst a labyrinth of wrong choices, and false ways. As noted in Mesillas Yesharim (the Path of the Just), by Chaim Luzatto, we need to seek the direction of someone, who figuratively speaking, can stand in the middle of the labyrinth and point out the right path. If we seek the wisdom of G-d, then we will find the way. “In all thy ways acknowledge Him, and He will direct thy paths” (Proverbs 3:6, JPS).

A Restoration of Values

parasha Nasso 5782 – a restoration of values in the postmodern world

“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 they shall confess their sin which they have done.” – Numbers 5: 6-7, JPS 1917 Tanach

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

The Mishkan along with the Levitical system of offerings were meant to restore the relationship of the people with H’Shem. A restored relationship with H’Shem begins with vidui (confession), whereby we confess our sins to Him; additionally, we return to Him by not making the same transgression again. We must also increase our mitzvoth, spending more time engaged with godly pursuits, and less time in that which could be considered frivolous. This is all the more important in today’s world of instant gratification, social media, and encroaching nihilism.

Unless we are conscious of leading a godly life, we may not even realize that a diminished connection to G-d, is a result of our own lack of mitzvot (good deeds). “Your iniquities have separated between you and your G-d (Isaiah 59:2, JPS 1917 Tanach). In order to experience G-d’s presence in our lives, then we need to approach Him in righteousness. If we have not been cognizant of what He expects from us, then we need to educate ourselves, according to His ways. Now is a good time to start.

Shavuot Renewal 5782

“And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.”

– Ezekiel 36:25, JPS 1917 Tanach

The B’nei Yisrael (Children of Israel) had sunk to the 49th level of impurity in Egypt. Had we descended to the 50th level of impurity, according to chazal, we would have been indistinguishable from the Egyptians. From this perspective, we were not brought out of Egypt, based upon our own merit. This is akin to what is mentioned later in Torah, “Not for thy righteousness, or for the uprightness of thy heart” (Deuteronomy 9:5).

Thus, we were taken out of Egypt by way of what is called itaruta dil’eyla, an “awakening from above,” wherein H’Shem brings about an effect from Shomayim. From out of the influence of an idolatrous society, B’nei Yisrael was freed from slavery, in order to serve H’Shem.

The 49 day counting of the Omer, between Pesach and Shavuos is a gradual ascent to the 49th level purity. A time to effect a gradual transition to a positive set of character traits, through an itaruta dil’tata, an awakening from below, i.e., from our own efforts. As B’nei Yisrael spent forty nine days on a journey from Egypt towards Mount Sinai, where the Torah was given, so opportunity given the opportunity to prepare ourselves to receive the Torah anew on Shavuot.

parasha Bechukosai 5782

“If ye walk in My statutes, and keep My commandments, and do them; then I will give your rains in their season, and the land shall yield her produce, and the trees of the field shall yield their fruit.” – Leviticus 26:3-4, JPS 1917 Tanach

“Do His will as if it were thy will. Nullify thy will before His will, that He may nullify the will of others before thy will.” – Pirkei Avos 2:4, traditional text

The parashas begins with a conditional set of blessings, dependent upon the observance of the commandments. By studying, contemplating, and resolving to bring these commandments into our daily lives, we will also be bestowed with the blessings of H’Shem. The “L-RD will give that which is good;” and our lives will be fruitful (Psalm 85:13, JPS 1917 Tanach).

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. To serve Him (avodah) is 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 align ourselves with G-d’s will.

“The reward for a mitzvah (good deed) is another mitzvah” (Pirkei Avos 4:2). I.e., more opportunities to do good, will be given to us as we continue to observe the mitzvot (good deeds). These opportunities may require the use of our discernment, in tandem with the prevailing directives of our conscience. 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.

Lag b’Omer 5782

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.

It is proclaimed 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 idiosyncracies, 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 from that time, 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 it’s words help to further understand the secrets of Torah.

On the other hand, it is a concern of my mine, that Shimon bar Yochai is described as a holy lamp, subsequently elevated as the chief expositor of the mysteries of Torah, when some of what is conveyed in the Zohar 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 bring to light the essential Torah truths for the generation that will see his crowning as King in Jerusalem, at the beginning of the the sabbatical millennium, when G-d’s Kingdom is ushered into existence.

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