Torah – Page 8 – The Tree of Life

motzei Shabbos reflections: Vayeira 5784

“If the Holy One, blessed be He, were to require all my members, I would not delay.” – Targum Yonaton on Genesis 22:1, sefaria.org

According to Targum Yonaton, Ishmael challenged Isaac, concerning the inheritance, claiming that because he was more righteous he should receive the inheritance. “Izhak responded and said, Behold now, today I am thirty and six years old; and if the Holy One, blessed be He, were to require all my members, I would not delay” (ibid; see above). The following test ensued, to see if Isaac was sincere in his words – he was to be brought up as an offering on Mount Moriah.

This rendering is the perspective given from the vantage point of Isaac, who went willingly with his father Abraham. We are not our own; and, our children are gifts from G-d. Abraham’s acknowledgment of G-d’s commandment to give up what was most precious to him, namely his son, Isaac, was a demonstration of this tenet. In a way, he would have only been giving back to G-d what had been given to him. (This may be challenging to understand, unless one reflects upon this).

The Torah states, v’haelokim nisa, that G-d tested Abraham, thus connoting the ordeal that Abraham was being placed under to test his character, commitment, and devotion to H’Shem. Commentary explains that the Hebrew word, נסה (nisa) is rendered by the Midrash as having the connotation of being “elevated,” like a נס (banner). Each of Abraham’s ten trials elevated him in character to a new level, a heightened spiritual stature, until the tenth test, wherein he reached the pinnacle of his personal development in regard to his faith in H’Shem.

Yet, Isaac was willingly about to give up his own life in order to serve H’Shem. And, who amongst Israel would be willing to yield their life to G-d’s decree? Without realizing it, whatever situation that we are put in life, this is where G-d expects us to be. We do not know what may be required of us.

H’Shem’s blessing is upon us, when we serve Him wholeheartedly; regardless of the outcome, we may be assured that it is ultimately for our benefit, as well as others. Despite how we might think, if circumstances appear to be negative, we should think, “into your hand, shall I entrust my spirit.” Our personal salvation is dependent upon nothing more than G-d’s attention to every detail in our lives. He would not give us a challenge that would be more than we are able to face.

parasha Vayera 5784

weekly Torah reading: parasha Vayera 5784- Abraham’s Tenth Trial

“And He said, “Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a [olah] burnt offering on one of the heights that I will point out to you.” – Genesis 22:2, JPS 1985 Tanach

The pinnacle of Abraham’s trials occurred when he was commanded to bring his son, Isaac up onto a mountain as an offering. Isaac was heir to the legacy of Abraham, in line to serve as patriarch of the next generation. Yet, despite the incongruency of the command, with the promise of the blessing to have many descendants, Abraham responded out of obedience to H’Shem. One might equivocate, stuck in cognitive dissonance; yet, not Abraham, who trusted that there must be a hidden reckoning of the two mutually exclusive communications from G-d. On the one hand, Isaac was to be his heir; on the other hand, Isaac was to be brought up as an offering.

This was the tenth and final test of his faithfulness towards G-d. Unparalleled resolve was necessary on the part of Abraham, to follow through with G-d’s commandment to bring his son, Isaac as an offering to the mountain shown to him. Prior to this, Abraham trusted in G-d, to follow His directives, despite all of the challenges, ramifications, and risks involved. Now, he acceded to the command to give up Isaac, his only son, who was destined to carry on the legacy, mission, and message of the One True G-d.

How can this be? Abraham reconciled the dilemma in his mind, realizing that H’Shem would bestow His grace upon Isaac. in a miraculous way. Abraham trusted in H’Shem; knowing that He would be able to resurrect Isaac, as implied by the Zohar, whereof the beracha (blessing), “Blessed is He who quickens the dead,” is attributed to Abraham, right before he was about to offer up Isaac.

Abraham’s Calling

weekly Torah reading: parasha Lech Lecha 5784

“Now the L-RD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.’” – Genesis 12:1, JPS 1917 Tanach

According to the Midrash, Abraham arrived at the realization that there was only one G-d, Who was the Creator and Ruler of all things. He realized this monumental truth, based upon his rational inquiry into the nature of all things. Although his father was an idolater, and the land from where he was from was steeped in idolatry, he was a thinker extraordinaire, who went above and beyond the narrative norm, in search of the truth. Abraham pondered upon the brilliance of the sun that disappeared at night, and the moon that diminished at dawn. Therefore, Abraham realized that there must be a Creator the rules both the sun and the moon.

Another explanation given, as to how Abraham became the first monotheist, is based on a mashal (parable): A sojourner once passed a palace that had a candle burning inside. He asked himself, isn’t there someone in charge of this building? In like manner, Abraham thought to himself, that, surely, there must be someone in charge of the world. In response to Abraham’s inner question, H’Shem replied, “I am the Master of the world.” (Bereishis Rabbah 39).

Going beyond the plain sense of the midrash, the meaning may be further rendered as such: the candle in the mashal (parable) may be understood as symbolic of the soul. According to this rendering, then, Abraham was really asking, Who is the Lord of my life? Abraham demonstrated that H’Shem was the L-Rd of his life, when in faith, because of his prior introduction to G-d, he responded immediately to G-d’s call. When Abraham was called by H’Shem, lech lecha, to go to a land that would be shown to him, he left everything behind him for the sake of the journey.

dvar Bereishis 5784

“The heavens declare the glory of G-d, and the firmament showeth His handiwork.” – Psalm 19:2, JPS 1917 Tanach

The luminosity of G-d’s Kavod (Glory) prevails, when one with spiritual eyes looks upon the heavens. The earth, too, contains the beauty of G-d’s essence revealed to the sensitive soul. Chassidus teaches that He sustains the world through His Kavod. What we call nature is maintained by G-d’s nature, His invisible attributes that make up all things. Yet, He is at once immanent in the world, and transcendent, above and beyond the world. G-d’s name, Elokim has the same gematria (numerical value) as HaTeva (the natural order); so, this connection implies that nature is a shield or veil that only partially reveals G-d’s Glory. “The whole earth is full of His glory” (Isaiah 6:3). “Do I not fill the heaven and the earth?” (Jeremiah 23:24).

Additionally, just as G-d sustains the world, so does the soul empower the body. Its spiritual properties maintain the health and well-being of the body, like its spiritual power source. Adam and Eve had a direct connection to H’Shem, through their souls, that brought life to them, as is written, “The L-RD G-d formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7, JPS). Therefore, every breath that we take is a re-enactment of the original infusing of soul and body. Yes, each and every breath we take is a gift from H’Shem as are our very lives.

Rosh HaShannah 5784

Rosh HaShannah is a time of renewal. Through teshuvah (repentance) we prepare ourselves to face H’Shem: Avinu Malkeinu (Our Father, Our King) on the Day of Judgment for the New Year. Through proper reflection, and rooting out our sins well in advance of that day, we hope to begin the new year with the resolve to start anew.

Rosh HaShannah is considered to be a day of judgment for the new year. We would like to be judged favorably, so we make an accounting of the soul (heshbnon hanefesh), in order that our conscience will permit ourselves to stand before the King. According to the Zohar, “’You stand this day all of you before the L-RD your G-d’” (Deuteronomy 30:9) refers to Rosh HaShannah, when we stand before H’Shem in judgment for the New Year.

When we examine our conscience, we may be brought to a place of moral compunction as a result of guilt and remorse. During the Ten Days of Repentance, otherwise known as the Days of Awe, we continue to search our souls for the flaws that need to be brought into the light . During that time, any judgments against us for the year may be diminished through our efforts at “teshuvah (repentance), tefillah (prayer), and tsedokah (charity),” that “avert the severity of the decree,” for the decrees are not sealed until Yom Kippur.

Embracing Virtue

weekly Torah essay: parasha Nitzavim-Vayelech 5783

“See, I have placed before you this day life and good, death and evil.” – Deuteronomy 30:15

How can we freely choose, based on information that will permit us to make an informed decision? If we know right from wrong, then, we should have enough discernment to make the best decision for all who will be affected by that decision. Yet, if we lack discernment between right and wrong, and knowledge of good and evil, what precedent do we have to base our decisions upon? This is the tragedy of post-modern culture, that deprived itself of truth.

G-d is like a loving-parent, who sets clear boundaries and expectations with consequences for the child’s behavior. Out of the mouth of G-d proceeds the reward for doing good, and the judgments for wrongdoing (Lamentations 3:38). If we are unaware of G-d’s commitment to our moral condition, wherein He has made everything clear to us for our sake, then we are no better off than if we were in unchartered waters.

If we attempt to navigate life without a map, what can our decisions be based upon, except for subjective notions of right and wrong, that might be vague and ill-defined? The truths established in scripture are time-tested, and will not be undone by the attempt to undermine Western civilization today.

This has been going on for centuries, ever since the French Revolution and the Enlightenment. And, now, the cultural revolution that has captured the institutions of society is wreaking havoc upon classical Western values. Yet, the value of scripture, and the qualities that are promoted by its teachings, such as truth, forgiveness, and compassion are even more important now than ever before. Our humanity is at risk if we fail to embrace the virtues that make us human.

parasha Ki Savo 5783 – First Fruits

Motzei Shabbos Vort: parasha Ki Savo 5783

In consideration of a general theme, encapsulated in Bikurim declaration, there is a hint to this theme, in the names of the preceding and current parasha: Ki Seitzei (to go out), and Ki Savo (to arrive). G-d promised to Abraham that his descendants, who would be enslaved for four hundred years, would be redeemed, and brought out from a foreign country with great treasures. Eventually, his descendants would enter the Promised Land.

In consideration of the declaration recited when bringing the Bikurim (First Fruits) to Jerusalem, the words of the declaration expand upon this theme: they encapsulate the journey of Israel, from its humble origins, into a nation that became designated as G-d’s people (Exodus 6:7). We began as a small people, with 70 people, Jacob went down to Egypt, and over several generations the Israelites became a multitude. G-d redeemed us from slavery and brought us into Eretz Canaan.

When bringing the first fruits to the kohein in Jerusalem, each and every person recited a declaration in gratitude toward H’Shem for our redemption, and entry into the Promised Land. Today, we should keep in mind to always bring the first fruits of our endeavors to H’Shem. Whatever gifts, abilities, and talents H’Shem has given to us, we should use in our service to Him. And, let His Glory by reflected in our mitzvoth. Eventually, we will also be brought into the land of Olam Haba (the World to Come).

Shavua tov. Have a good week.

parasha Ki Seitzei 5783

According to the Rashi translation of Shir HaShirim, that is recited erev Shabbos, by the pious, Israel asks G-d, where He will graze His flock. Elokim responds, that we should follow in the footsteps of the sheep, our forefathers, who walked in the ways of H’Shem. Yet, we have strayed, is this not so? Or am I the only who realizes this from the perspective of my own experience, judging myself first?

As a people, we have strayed, for we are K’lal Yisrael, and no part of the whole can claim redemption from the rest of the whole, as if G-d favors the righteous and excludes the rest. Rather, He calls us all to return to Him, from whatever level we currently stand upon the ladder of inspiration and deveykus (attachment to G-d).

In this week’s parasha (Torah portion), we learn about the woman who is taken captive during a battle against Israel’s enemy. This woman is treated with great respect, and is permitted to mourn for her parents, her people, and her previous life, prior to being taken captive.

She represents the neshamah (fem,. soul), of a penitent that G-d takes captive to draw that soul to Himself. Israel, personified in Shir Hashirim, is self-aware of her past deeds that were not pleasing to G-d. She marvels at G-d’s mercy, how He responds to her in a compassionate manner, drawing her toward Himself anyway.

The month of Elul is the time when the King is in the field, figurative language for G-d’s close proximity to us during the month of Elul that precedes Yom HaDin, the Day of Judgment.

Discernment Avails the Wayward Soul

motzei Shabbos: parasha Shoftim 5783

“Judges and officers shalt thou make thee in all thy gates, which the L-RD thy G-d giveth thee, tribe by tribe; and they shall judge the people with righteous judgment…justice, justice shalt thou follow, that thou mayest live” – Deuteronomy 16:18-20, JPS 1917 Tanach

“Whatsoever thy hand attaineth to do by thy strength, that do; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.” – Ecclesiastes 9:10, JPS

According to Mei HaShiloach, it is important to emphasize the last phrase of this passage, “… so that you may live.” He explains that the Zohar connects this passage to a verse from Ecclesiastes, that notes how we are only able to do mitzvoth, and acquire knowledge & wisdom in this life” (Ecclesiastes 9:10). Therefore, whatever is done with mishpat, literally, judgment, as well as discernment, awareness and mindfulness will remain with us, “so that we may live.”

That is to say everything done with mishpat will continue to be part of us, and on our record for the good in the Book of Life. Yet, whatever is not done in judgment, dissipates, hinted at by the latter part of the verse, as the Meir Shiloach explains, if done with mishpat, our good deeds will not descend into Sheol. To have a good sense of discernment, means to know what is permitted and what is forbidden to us. In our lives, discernment is more important than our feelings.

We must measure our actions using discernment, in order to determine whether or not to act upon our feelings. In general, Chassidism teaches not to act upon one’s feelings. The mind must rule the heart. The Meir HaShiloach goes on to explain that the gateways of our soul, as inferred from the beginning of the Torah verse, need to be guarded. The inappropriate desires of the heart cannot influence the soul, if exercised in discernment. May H’Shem guard us against the influences that arise from the heart, especially as a result to exposure to the current social milieu.*

*based on Mei HaShiloach; translated and edited by J. Hershy Worth

Elul Preparation 5783

“Whither shall I go from Thy spirit? or whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there; if I make my bed in the nether-world, behold, Thou art there.”

– Psalm 139:7-8, JPS 1917 Tanach

During the month of Elul, we are called to look past the surface level of ourselves; this is no easy task for anyone caught up in images, that is to say, the presentation of oneself as an image that does not correspond to who one really is. Yet, we should be careful not to continue fooling ourselves, if we have not already recognized the false images of ourselves that we might unconsciously present to others. Instead of upgrading our image, we need to look closely at its flaws.

This is the only way to gain an honest assessment of oneself. For, we are compelled by the quality of this month to judge ourselves, in order to diminish being judged disfavourably on Rosh HaShannah. We have a full month’s preparation to examine our own conscience, for the sake of improving ourselves, by first “cleaning house.” We must empty ourselves of all the clutter that has accumulated over time, creating obstacles between us and our ideal potential.

Where can we start? In every moment, we have a starting point. That is to say, that we may start in the present moment. If recollected enough, insight can be gained into our true nature, both the good and the bad, the strengths and the weaknesses, the virtues and the flaws. As is written, H’Shem will be with us when we are focused on the positive; and, He will also be present in our endeavor to explore our negative character traits.