Torah – Page 4 – The Tree of Life

parasha Bechukosai 5784

Dvar Torah parasha Bechukosai 5784

“If you follow My laws and faithfully observe My commandments, I will grant your rains in their season, so that the earth shall yield its produce and the trees of the field their fruit” (Leviticus 26:3-4) HaShem also promises that grain and vineyard harvests will provide a constant yield, “and you will dwell in your land safely” (26:5).

Moreover, a blessing of peace in the land is promised: “And I will give peace in the land, and ye shall lie down, and none shall make you afraid” (26:6). Rashi comments, “peace counterbalances everything” (Sifra, Bechukotai, Ch. 18; sefaria.org). This may be understood to imply that without peace, there is no assurance of contentment with one’s provisions, resources, or means of livelihood.

Moreover, a person can have much gain in the world, and security brought about by an abundance of material provisions, and a steady income; however, a peace that encompasses the soul is a greater treasure to obtain, and more challenging to acquire. As is written elsewhere, “Who is a rich man? He who is content with his lot” (Pirkei Avos).

Even relationships without peace, unfortunately can turn sour. And, ultimately, peace is desirable to contain the soul. The sages relate that only peace serves as a vessel to contain all other blessings. Peace within, as well as without, will bring the ultimate completion of wholeness upon a person. Yet, peace within may be even more challenging to obtain. Our thoughts and emotions may be unruly, in need of being tamed from Above, with a blessing of peace.

May peace be fostered in our hearts with the help of HaShem, for G-d is the ultimate source of peace. When we stop searching for peace outside of ourselves, then, the inner peace bestowed upon us by HaShem will well up from within us, like the wellsprings of life (Isaiah 12:3).

“Pray for the peace of Jerusalem: they shall prosper that love thee.” – Psalm 122:6

Lag b’Omer 5784

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 The day has several clear historical references, most significantly, being the day that the plague that took 24,000 of Rabbi Akiva’s students ceased.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 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 larger-than-life 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

motzei Shabbos: Behar 5784

reflections on parasha Behar 5784

Within the text, concerning the Shemitah year, there is a reassurance given to the one who doubts in his mind, whether or not G-d’s provision will suffice when the land lies fallow. G-d anticipates the question. “And if ye shall say: ‘What shall we eat in the seventh year? Behold, we may not sow, nor gather in our increase’; then I will command My blessing upon you in the sixth year, and it shall bring forth produce for the three years” (Leviticus 25:2-21, JPS 1917 Tanach).

Apparently, there is a conflict between faith and reason, in the mind of the doubter, regarding the provision to be made for the three years. In this sense, reason diminishes the bitachon (trust) in HaShem to provide; so, He gives His blessing to assure the one who doubts, that despite his inability to understand how one year’s worth of crops would last for three years, it will be provided, according to HaShem’s Providence.

Yet, even if there is a conviction in the eyes of the beholder that the provision will be made, one might wonder how that fulfillment will be brought about. Too often we uphold the unspoken tenet that faith and reason are opposed to each other. Similarly, the polarity between faith and questioning should be understood as a dialogue, not as opposite positions in regard to belief.

Since HaShem’s ways are higher than our ways, it is only natural to wonder how He will bring about his promises, despite what we may see with our eyes, hear with our ears, and question with our intellect. Faith bridges the gap between our lack of understanding and His fulfillment of His promises.

If we have doubt, it may not be so much because of a lack of belief in G-d, rather, it could be a result of our doubt in His efficacy. That is an issue having to do with bitachon (trust). We may question, while still having faith, in tandem with our doubts.

parasha Emor 5784 – Time & Place

The Ubiquity of the Sabbath

“It is a Shabbat for the L-RD, in all your dwelling places.”

– Leviticus 23:3

Why does the Torah specify, “in all your dwelling places?” Ibn Ezra comments, “In your country and outside of your country, at home and on the way” (sefaria.org). Sforno writes, that the specification “indicates that the commencement and conclusion of the Sabbath depends on the local times of day and night, not on a central location” (sefaria.org).

And Chizkuni notes that “the Sabbath laws apply regardless of whether you are in the Holy Land or in exile” (sefaria.org). Within the framework of this line of reasoning, the Sabbath, as Abraham Heschel points out, is a time designation, regardless of place.

Therefore, whereas the moadim are mentioned in the previous verse, some significance can be understood, in regard to the Sabbath. Perhaps, it is as if to imply that on the moadim, when you travel to Jerusalem, to observe the shalosh regalim, three holidays in Jerusalem, these are considered Sabbaths, and must also be observed as Shabbat, outside of Jerusalem, as well, for all who are unable to make the journey to Jerusalem.

This would have relevancy to the Jews living outside of Israel, after the dispersions, beginning with the Babylonian exile, as well as the Roman exile. Furthermore, this has primary relevance for us today, as well. For, only in Jerusalem, do the moadim become holidays observed in both time and place, according to Torah.

Even though we observe, for the most part, these holidays in the synagogue today, this was not the original intention, and is only a modern substitute, in lieu of all of the Yehudim being gathered back into Israel. Yet, when Moshiach reigns from Jerusalem, we may all observe the holidays in time and place.

parasha Kedoshim 5784

“And G-d created man in His own image, in the image of God created He him; male and female created He them” (Genesis 1:27, JPS). We are created b’tzelem Elokim – in the image of G-d – as is written. We are to imitate G-d, in a sincere effort to live up to that image. In specific, we should focus our efforts on an attempt to approach His level of holiness, even if this may not seem like it is within our own power to do so.

“Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the L-RD your G-d am holy” (Leviticus 19:2, JPS). The question may be asked, relevant to the theme of obtaining kedushah (holiness) in our lives, how are we even able to approach the level of G-d’s holiness? We may understand this level of holiness as an ideal standard, that we are to set as our goal. Yet, its attainment is by no means easy, nor even possible without HaShem at the helm of our ship, guiding our way upon the ocean of life.

The opening verse, “You shall be holy, because HaShem your Gd is holy,” serves as a guiding principle, that continues to be expounded upon throughout the rest of the parasha. The principle of holiness is applied even to what might otherwise be considered as the mundane affairs of mankind. For example, consider the following commandment:

“Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure” (Leviticus 19:35, JPS 1917 Tanach). The Torah calls for “equal weights and measures.” As is mentioned elsewhere, “Divers weights, and divers measures, both of them alike are abomination to the L-RD” (Proverbs 20:10, JPS 1917 Tanach). Although, we are not all merchants, called to right business practices, this commandment may be considered in regard to the positive character trait of honesty. Many others follow.

Shabbat shalom.
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parasha Acharei-Mot 5784

“Sanctify yourselves therefore, and be ye holy; for I am the L-RD your G-d.”

– Leviticus 20:7, JPS 1917 Tanach)

We are required to sanctify ourselves through the commandments, in order to become holy enough to draw near to G-d; as long as we are sanctified, we can draw near to G-d through prayer. Additionally, the Sages teach that both love and fear are necessary in our avodah service to HaShem. What is our avodah? Prayer from the heart. Chasidism teaches that prayer only ascends to the HaShem on two wings – love and fear.

Love originates from chesed; and, fear (awe, reverence and respect) is derived from gevurah. Yet, “Everything is in the hands of heaven except the fear of heaven” (Talmud, Tractate Berakhot 33b). Yiras HaShem (awe, reverence and respect toward G-d) must be fostered in ourselves, as this quality is not naturally given to human beings.

Nadav and Avihu over-exemplified the “love component” in their service (avodah) to HaShem. They sought to draw near to HaShem; yet, they did so in a way that was disrespectful to Him. Although they had good intentions, they did not exhibit the necessary component of gevurah; they disregarded the fact that they had not been commanded to perform this particular incense service.

They did not have permission from HaShem to approach the Mishkan (Sanctuary). They attempted to draw near to G-d without following the protocol. For ourselves, we have the prayers of the siddur (prayerbook) and the words of our heart, that only flow from sincerity.

Pesach – Seventh Day

“And the L-RD said unto Moses: ‘Wherefore criest thou unto Me? Speak unto the children of Israel, that they go forward.’” – Exodus 14:15, JPS 1917 Tanach

The Children of Israel hesitated. Moshe cried out to G-d. HaShem told him to “Speak to the Children of Israel, that they go forward.” Having already prayed for deliverance, the time was at hand; there was no further need for prayer, despite the imminent threat of the Egyptian army, poised opposite the encampment of B’nei Yisrael at the Sea of Reeds.

An east wind from HaShem caused the sea to part, and dried the floor of the sea for the safe passage of the Children Israel. Of this miracle, Melchita notes, as commentary to the Children of Israels words in the song of Moshe, “This is my G-d, and I will exalt Him” (see Exodus 15:2), that even the lowliest handmaid saw in terms of HaShem’s revelation through the forces of nature, what the prophets, later in Jewish history did not see.

The level of kedushah (holiness) that they received through the sublime experience at Sinai, when HaShem revealed Himself to them, brought them to a level. Then, after crossing through the sea, as a cleansed vessel, the Shechinah dwelt within them. The Sea served as a mikveh, whereas tevilah (immersion) was symbolic of a new start, a renewal of mind, body, and spirit; in essence, a rebirth, through purification in a mikveh, and the indwelling of the Shechinah.

The Cloud of Glory that protected the B’nei Yisrael, while encamped at the Sea of Reeds, was the external manifestation of the Shechinah, hidden within “the pillar of cloud that removed before them, and stood behind them,” protecting them from the Egyptians (Exodus 14:19-21, JPS). This is the renewal and protection that we seek today in the face of adversity.

Passover 5784

While in bondage in Mitzraim (Egypt), the B’nei Yisrael had sunk to the 49th level of impurity, having neglected to distance themselves from the surrounding environment of idolatry (Pesachim 116a). The Midrash records that when about to cross through the Sea of Reeds, the angels questioned their merit, saying both these and those, i.e., the Children of Israel and the Egyptians, were both idol worshippers. Why should these be spared, and the others not? Yet, HaShem honored the covenant that he made with Abraham, Isaac, and Jacob, in order to bring His newly acquired nation out of bondage, and into covenant relationship with Him through the Torah.

HaShem brought us out of Egypt to Mount Sinai, where He gave us the Torah. He had said to Moses, “This shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain” (Exodus 3:12, JPS 1917 Tanach). The revelation of Mount Sinai was the pinnacle of the redemption. “The tablets were the work of G-d, and the writing was the writing of G-d, graven upon the tablets” (Exodus 32:16, JPS). The Hebrew word for engrave is charut. The Sages note that the word cherut, meaning “freedom” is from the same shoresh (root word). This implies that our true freedom is derived through Torah.

B’nei Yisrael, in a manner of speaking, was also enslaved to sin in Egypt, having assimilated to the immorality of Egypt at that time. Although freed from actual physical bondage, they were still slaves to sin; yet, through the Torah, we may seek freedom from bondage to the yetzer harah (the evil inclination). We may break through the limitations of our own personal Mitzraim (Egypt; from “nitzavim,” limitations), and, figuratively speaking, pass through the Yam Suf (Dividing of the Sea), into the freedom that entails a responsibility to follow our yetzer tov (good inclination).

parasha Tazria 5784

“This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest [kohein].” – Leviticus 14:2, JPS

In each case, whether a person’s home, clothing, or body is stricken with a nega (plague), he is brought to the kohein. The kohein determines not only the status of the suspected nega; he also is qualified on a spiritual level to gain insight on the state of the person’s soul. This concept is in line with the understanding of tzarras as a spiritual malaise that manifests as a skin disease.

Tzarras is one type of nega, the other two in question, here, are those that show up on a person’s clothes or the walls of a home. In all cases, as already mentioned above, the kohein is the sole individual, who uses his discernment to ascertain the specific sin that was the root cause of the blemish on a person’s soul, that manifested as a nega (literally, “plague”).

What can we learn from this connection? HaShem is merciful; He causes afflictions such as negaim (plagues), for the sake of our chastisement, to lead us to teshuvah (repentance). He will send “an early warning signal” as a “wake up call,” specifically designated for us, so that we may scrutinize our own selves, in search for our misdeeds, character defects, and deficiencies.

With the help of the light, shining from Above, we may gain insight into our inner plight.

The Biblical leper was sent outside of the camp to reflect on his spiritual path. In order to focus on their inner-self, state of mind, and psyche, the familiar moorings of community were temporarily diminished. Comparatively speaking, when all else is stripped away, and we realize that there is something more to life than the superficial veneer of materialism, and worldly comforts we have permitted ourselves to arrive at the spiritual door of contemplation, in regard to what lies beyond the mundane existence of life.

Plagues are brought upon the world, and our individual lives as a type of chastisement, to move us in the direction of spiritual growth. If we take admonition to heart, then we will seek improvement in our lives. Yet, what will bring us to that point, where there appears to be a compelling drive to seek beyond the ordinary and delve deeper into our psyche, in search of the answer to questions, unable even to be formed by our conscious mind. Rather, it is a yearning to see beyond the veil, and reach across the chasm between us and a sense of the divine. That encounter first begins in a place of solitude, wherein the silence opens up to an actuality.

The existential loneliness that is at the core of existence is usually avoided by most people through interpersonal relationships, and intrapersonal occupation. Minus these two distractions, in the midst of both interpersonal and intrapersonal isolation, we find existential isolation. Yet, there is no need to be lonely, because the creator is at hand, hidden in the silence, as if He has always been waiting to be found by us. So, like the leper, who is isolated, if we find ourselves with the time, patience, and solitude to explore the unknown, the truth may be revealed to us.

Kashrut Blues

In parasha Shemini, the laws regarding Kashrut are introduced in the sixth Aliyah. As I began to study the reading for Friday, the night before as usual, I noticed that seemed hesitant. As I reflected upon this, I began to recall my early experiences with kashrut. I grew up in a Jewish Conservative household; although, my parents did not begin to keep kosher until I was approaching bar-Mitzvah age.

What this meant for me in practical terms was no more Oreo cookies or ice-cream sandwiches. Yet, I secretly hid a package of Oreos in my room underneath my bed; and, I ensconced a box of ice-cream sandwiches at the bottom of the freezer. It is over forty years since those deceitful escapades on my part; why should I all of a sudden be having cravings as I begin to study the laws of Kashrut as outlined in the parasha?

On October 21^st of 2023, a little more than five months ago, I stopped drinking wine or any other kind of alcoholic beverage. I did so, even though I only ever drank wine for Shabbos and Yom Tov, and on a rare occasion a little schnapps on Shabbos, like every 2-3 months. Yet, now, is my yetzer hara turning me toward craving unkosher sweets? I’ve heard that it’s important to do layer upon layer of teshuvah, going more in-depth in order to make an earnest return to HaShem; however, I never expected this challenge. Perhaps, it’s part of the overall refinement of my soul.

Neither Oreos, nor unkosher ice-cream sandwiches have the potential to promote spiritual growth. On the contrary, treif is a detriment to the Jewish soul, lessening the spiritual receptivity of the soul to the divine. No doubt, Oreos and ice-cream sandwiches were the least of my sins as a youth; yet, their insidious properties, i.e., in the form of lard may have been quietly taking their toll upon my acuity toward Yiddishkeit. After abstaining all these years, I must continue to do so.