Tag: Torah

Perceive the Blessings

motzei Shabbos: parasha Re’eh 5783 – Perceive the Blessings

 “Behold, I set before you this day a blessing and a curse.”

 – Deuteronomy 11:26, JPS 1917 Tanach

“See, I set before you this day,” in other words, perceive that I present before you this very day, the significance of blessings and curses in your lives. According to Rabbeinu Bahya, the so-called, “mental eye” of the spiritually sensitive is able to see the effects of the blessings and curses, on an individual basis, in their own lives. Incidentally, the blessings originate with the Attribute of Mercy, whereas the curses are derived from the Attribute of Justice.

R. Bahya makes reference to the pasuk (verse), “I have seen great wisdom and knowledge” (Ecclesiastes 1:16). As a direct result of our being aware of the blessings and curses in life, we may obtain great knowledge, concerning the causal relationship between our thoughts, speech, & actions, and their consequences. This may lead towards wisdom, having to do with how H’Shem Elokim guides us – each and every person, according to hasgachah peratis (divine guidance), weaving a tapestry of events and consequences in our lives, dependent upon the nature of our conduct.

Additionally, consider the words of King David, who wrote, “Thy rod and Thy staff, they comfort me” (Psalm 23:4, JPS); he was assured through H’Shem’s guidance and correction, that he would remain on the derech (path). H’Shem’s guidance, as represented by a staff (a shepherd’s crook) and His correction, as symbolized by a rod. This is akin to the understanding that blessings can be understood as signs that we are on the right path; and curses are a form of chastisement meant to correct us, whenever we go astray.

parasha Re’eh 5783

weekly Torah reading: parasha Re’eh 5783

“For thou art a holy people unto the L-RD thy G-d, and the L-RD hath chosen thee to be His own treasure out of all the peoples that are upon the face of the earth.” – Deuteronomy 14:2, JPS 1917 Tanach

The children of Israel are an am segulah – a treasured people – unto the L-RD. As a people, we are still His treasure, that He values “out of all the peoples that are upon the face of the earth” (see above). Or, in the words of the Targum, “a people more beloved than all the peoples who are upon the face of the earth” (Targum Jonathan; sefaria.org). Within the overall context of the passage, wherein this verse is found, this is the reason given for the children of Israel not to disfigure yourselves as is the custom of the nations to do when mourning. Additionally, as follows in the passage, also, not to eat anything considered to be an abomination.

This is the basis of holiness, whereas the Hebrew word translated as “holy” is kadosh, having the basic meaning of “to be separate,” as in separated unto the L-RD, or separate from the nations. Being chosen does not make us better than our fellow human beings, especially when we do not live up to G-d’s expectations of us. Rather, we have a calling, a responsibility, to be a light unto the nations. According to Rashi, one reason for this spiritual status is because of the merit of our forefathers, Abraham, Isaac, and Jacob. Moreover, it is the children of Israel that H’Shem appeared to at Mt. Sinai; and, He gave us the Torah, when He made an eternal covenant with us. The eternal nature of this covenant is expressed as follows:

“Thus saith the L-RD, Who giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirreth up the sea, that waves thereof roar, the L-RD of hosts is His name: If these ordinances depart from before Me, saith the L-RD, then the seed of Israel shall cease from being a nation before Me for ever. Thus saith the L-RD: If heaven above can be measured, and the foundations of the searched out beneath, then will I also cast off all the seed of Israel for all that they have done, saith the L-RD” (Jeremiah 31:35-37, JPS). In other words, our relationship with H’Shem is as sure as the heights of heaven and the foundation of the earth; by signifying our bond to H’Shem by way of this comparison, it is made clear to us that we are truly a treasured people unto the L-RD, despite all of our transgressions against Him.

The Cost of Freedom

weekly Torah reading: parasha Re’eh 5783

“And thou shalt remember that thou wast a bondman in the land of Egypt, and the L-RD thy G-d redeemed thee.” – Deuteronomy 15:15-18, JPS 1917 Tanach

Because the Israelites were taken out of Egypt, having been freed from slavery, we are no longer meant to be slaves in perpetuity. Yet, certain circumstances would lead to a Jewish person having to sell himself as a servant to another person. This included when a thief was unable to make good on a return of the items, monetarily that he had stolen.

And, so, the midrash addresses this circumstance: “the ear which had heard G-d say at Mount Sinai: ‘do not steal,’ and which had heard G-d say: ‘the Children of Israel are My slaves,’ needs to be reminded of this by being pierced after having opted to ignore both of these statements by G-d” (Chizkuni on Deuteronomy 15:17, citing Rashi; sefaria.org).

In other words, it is an insult to G-d as well as oneself, to disregard the status given to us at Sinai, via the covenant. G-d’s people are meant to serve Him; we should not forsake that priority, by serving another. Even so, we should not enslave ourselves to anything, that would deprive of us serving G-d, by way of the commandments.

To voluntarily choose a life that is devoid of acknowledging the One Who brought us out of bondage, is to forsake the purpose of our freedom. Unless careful consideration is given to the reason that G-d brought us out of Egypt, we will not have the full picture.

According to chazal (the sages), after being freed from physical bondage, G-d gave us the Torah, so that we would have a moral compass, in our lives, in order to prevent us from enslavement to sin. Therefore, by serving G-d, we are able to transcend our lower inclinations, that would otherwise compel us to stray from our pursuit of righteousness.

Today, the compass spins wildly in society, with no steady direction. Now, more than ever, the imperative to remain on a steady course is essential. When we pray, we pray to the East, toward Yerushalayim. When we lift our hearts to our Father in Heaven, we may also cast our eyes toward things Above.

Our freedom to worship, to speak with integrity, and promote the values that we uphold shall not be infringed upon. And, most of all, our conscience must remain free. The narrative norm sweeping the West is meant to undermine traditional religious beliefs and values. It is better to be a servant of G-d, than to be slave to the mentality of an ideology that seeks to have all conform.

motzei Shabbos: Eikev 5783

“And thou shalt remember all the way which H’Shem thy G-d hath led thee these forty years in the wilderness, that He might afflict thee, to prove thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no.” – Deuteronomy 8:2, JPS 1917 Tanach

The children of Israel were subjected to many nisyanos (challenges) within the space of the forty years of wandering in the wilderness. What was the purpose of experiencing these trials? “That He might afflict thee, to prove thee” (Deuteronomy 8:2, JPS). From this perspective, let us consider what is expressly stated, “that, as a man chasteneth his son, so H’Shem thy G-d chasteneth thee” (Deuteronomy 8:5, JPS). This is clarified clearly by Sforno, who comments, “He gives you a superior moral/ethical challenge to help you achieve perfection as seen from His perspective” (Sforno, on Deuteronomy 8:5; sefaria.org). Bear in mind, that this axiom is as true for us today as it was for B’nei Yisrael in the wilderness. As we walk through the wilderness of our lives, let us recognize that the challenges we are facing are meant to bring us to a place of clarity, after successfully navigating those challenges.

parasha Eikev 5783

“Everything is in the hands of G-d, except for the fear of G-d.”

– Berachos 33b

 “And now, Israel, what doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d, to walk in all His ways, and to love Him, and to serve the L-RD thy G-d with all thy heart and with all thy soul; to keep for thy good the commandments of the L-RD, and His statutes, which I command thee this day?”  – Deuteronomy 10:12, JPS 1917 Tanach

Yiras H’Shem (fear of G-d) is a major component of one’s relationship to G-d; fear, in the sense of awe, reverence, and respect. The Torah records, “What doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d?” The quality of yiras H’Shem is what will determine the level of kedushah (holiness) in a person’s life. For our response to constant acknowledgment of G-d, will compel us to watch our own thoughts, speech, and behavior at all times, thereby elevating our level of kedushah.

Our response to H’Shem’s directive, through His commandments, requires giving Him the due respect that He deserves as our King. As a consequence of our reverence towards Him, we bring kedushah (holiness) into our lives through our obedience. We become sanctified through His commandments; every aspect of our lives may become sanctified (made holy). “Happy is everyone that feareth the L-RD, that walketh in His ways” (Psalm 128:1, JPS 1917 Tanach).

Seek the Future

motzei Shabbos: parasha Va’etchanan 5783

וְאֶתְכֶם לָקַח יְהֹוָה וַיּוֹצִא אֶתְכֶם מִכּוּר
“You hath H’Shem taken and brought forth out of the iron furnace.”

– Deuteronomy 4:20, JPS 1917 Tanach


Rashi explains, “a כור is a vessel in which one refines gold” (sefaria.org). Moshe’s choice of words, attempts to impress upon the new generation, that the nisyanos (challenges) in Egypt, were meant to serve as a means to refine the people. Consider that when gold is placed in “a refiner’s fire,” the impurities are drawn out; what remains is pure. The soul is also refined, through the challenges of life, in order to be free from taint.

Joseph, serves as an example, who went ahead of the children of Israel into Egypt, endured many challenges, “until the time that His word came to pass; the word of the L-rd had tested him” (Psalms 105:19). His character was refined in the refiner’s fire, in preparation for his role as a leader in Egypt, only second to Pharoah. In this manner, he was tested, until his prophetic dreams were fulfilled by H’Shem, through the circumstances of his life.

Moshe continues, “H’Shem shall scatter you among the peoples, and ye shall be left few in number among the nations, whither H’Shem shall lead you away” (Deuteronomy 4:27). “From thence ye will seek the L-RD thy G-d; and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul” (Deuteronomy 4:29). When does this return to H’Shem occur? The following verse answers this question:

בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַֽחֲרִית הַיָּמִים וְשַׁבְתָּ עַד־יְהֹוָה אֱלֹהֶיךָ וְשָֽׁמַעְתָּ בְּקֹלֽוֹ׃

In thy distress, when all these things are come upon thee in the end of days, thou wilt return to H’Shem thy G-d, and hearken unto His voice; for the L-RD thy G-d is a merciful G-d; He will not fail thee.”

– Deuteronomy 4:30-31

“G-d ventured to go and take Him a nation from the midst of another nation, by trials, by signs, and by wonders” (Deuteronomy 4:34). So too, will he lead us out of exile. As the sages note, the time that will precede the Final Redemption, at the end of days, will mirror the plagues that preceded the first redemption, when B’nei Yisrael was led out of Egypt. As we approach the building of the third temple, during a time of great nisyanos (challenges) for all the world (Daniel 12:2), we shall endure, despite the ever-increasing challenges.





An Undeserved Favor

weekly Torah reading: parasha Va’etchanan 5783

“And I besought [implored] H’Shem at that time, saying: ‘O L-rd G-D, thou hast begun to show Thy servant Thy greatness, and Thy strong hand; for what god is there in heaven or on earth, that can do according to Thy works, and according to Thy mighty acts?  Let me go over, I pray Thee, and see the good land that is beyond the Jordan, that goodly hill-country, and Lebanon.'”

– Deuteronomy 3:23, JPS 1917 Tanach

Moshe was considered the humblest man alive; yet, he spoke in anger, and transgressed at the waters of Meribah when he struck the rock instead of speaking to it as H’Shem had commanded; therefore, he was not permitted to enter Canaan.  Moshe pleads for H’Shem’s mercy in an attempt to ask Him to annul His decree that he would not enter the Promised Land.  However, he is only permitted to view the Promised Land from the top of a mountain (see Deuteronomy 3:26). According to Rashi, even though Moshe was denied entrance into Eretz Yisrael, he was received into Olam Haba .

Vaeschanan – I implored.  Rashi further comments that the verb chanan, signifies a gift given out of kindness or grace. “Although the righteous might make a claim to reward depend upon their good deeds, yet they solicit from the Omnipresent only an ex gratia gift” – a gift given out of kindness, not dependent upon merit (Rashi on Deuteronomy 3:23, sefaria.org). In looking at ourselves, we should acknowledge our lowliness, and our own need to seek G-d’s mercy. If we were to consider all of the ways that we offend H’Shem, how can we even stand before Him?

“Not in the merit of our righteousness do we cast our supplications before you, but in the merit of Your mercy.” – from the morning prayers     

 

parasha Devarim 5783

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

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); 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 have 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.

Journey Forth

weekly Torah reading: parasha Mattos-Masei 5783

“These are the journeys of the Children of Israel, which went forth out of Egypt.” – Numbers 33:1

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

However, even if they failed, they had the opportunity to return to H’Shem through teshuvah (repentance). Therefore, there was still no cause to regret a missed opportunity, as long as they would be focused on a “godly sorrow,” that would bring them to a place of acknowledgment in regard to their transgressions, as well as learning from their mistakes.

Yet, a sorrow in the form of yearning for the past, for the so-called comforts of Egypt (Numbers 11:5-6), or provisions other than the manna and water that H’Shem provided in the desert, led to complaint and rebellion; this was tantamount to turning away from their divinely inspired goal of entering the Promised Land as a people separated from the nations, in order to serve H’Shem. And, He really had their best interests in mind, despite the challenges that the people had encountered along the journey.

H’Shem still has our own best interests in mind today. He has not forgotten the Jewish people. The re-establishment of Israel in 1948 confirms this; as does His Presence with us in the diaspora. Our individual paths are designed by H’Shem to guide us through the challenges of life. Once we learn the lesson, we may move on to the next place or situation, until our souls have sufficiently been refined in order to gain entrance into the ultimate Promised Land: Olam Haba (the World-to-Come).

Overshadowed by the Moon

Religious Existentialism: existential crisis of a religious nature

If community participation eclipses one’s personal sense of belief and practice, disallowing for creative growth, as if one is simply expected to absorb the specific emphasis of teachings, and the overall philosophy of a particular style of Judaism without questioning, reflection, or discussion, how can one thrive, except as a wilted flower? The burden of such a contrast in approach prevents the goods of the Jewish faith from reaching the individual’s uniqueness.

If one’s understanding is nuanced, different than the perspective, approach, and emphasis, then, an apparent disconnect may occur. Consider, that the spirit of Judaism includes the concept of the seventy facets of Torah, that should foster appreciation and respect for individual perspectives. Moreover, inquiry into Torah is validated by Torah itself, wherein the middle of the Five Books of Moses, the same word is repeated twice: darosh, darosh – inquire, inquire.

If an individual becomes overwhelmed by the collective set of understanding, pervasive stance, and repetitive style of rhetoric, this may result in diminishing the sense of awe and wonder that Judaism should inspire. Moreover, I do not want to be provided with the answers; I would like to focus on the questions. Therefore, I need to retreat in order to gain room to breathe.

My experience has reminded me of Heschel’s insight, regarding the importance “to rediscover the questions to which religion is an answer.” He explains that “the inquiry must proceed both by delving into the consciousness of man as well as by delving into the teachings and attitudes of the religious tradition” (G-d in Search in Man, ch.1).  I yearn to begin this exploration.