Weekly Reading – Page 3 – The Tree of Life

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).

The Red Cow (parumah adumah)

parasha Chukat (Numbers 19:1 – 22:1) 5783

A chukat is a particular type of commandment that defies rational explanation. The parashas refers to the decree of the parumah adumah (red heifer). The offering is slaughtered outside of the camp; it is completely burned in fire. Hyssop, cedar wood, and crimson thread are thrown into the fire with the red heifer. The ashes are used in a minute way – only sparingly mixed with mayim chayim (living water), i.e. from a water source like a river.

The purpose of this water with the mixture of ashes is to purify people who have come into contact with a dead body, and, therefore tamei (unclean). The water is sprinkled upon them on the third and the seventh day of their purification. Yet, the kohein who is tahor (clean) becomes tamei (unclean) when he performs the offering of the parumah adumah.

The entire premise of the chukat of the red heifer points towards having emunah (faith) in the effectiveness of this remedy for contamination. In other words, it is only through a chukat that is not objectively clear to the intellect, through which a means of purification occurs. It is as if the goal of the chukat is to inspire our faith in the One who gave the decree.

The account of the passing of Miriam occurs right after the description of the chukat of the parumah adumah. The Sages infer that this exemplifies how like an offering brings atonement, so does the death of a righteous person. Moreover, the passing of Aaron occurs in juxtaposition to a description of the garments of the Kohein Gadol. As the garments of the Kohein Gadol atone for sin, so does the death of a righteous person (Moed Katan 29a). The deaths of Aaron and Miriam brought atonement to the generation in the desert.

Discernment, Reckoning, and Olam Haba

parasha Chukat-Balak 5783

“And H-Shem said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.'” – Numbers 20:12, JPS 1917 Tanach

Moses was previously told to strike the rock (see Exodus 17:6); yet, now he is being told to “speak to the rock” (Numbers 20:8). This is an important difference. However. Moses is also told to take the staff with him, when he goes to speak to the rock before the eyes of the assembly. Even so, there is also a difference between being told to take the staff with him, presumably as a sign of authority, versus using the staff in a manner that had not been explicitly stated by H’Shem.

There are many reasons given by the sages as to why Moses struck the rock. Perhaps, based upon his corresponding words, referring to B’nei Yisrael as rebels, he had let anger occlude his judgment. If so, then one lesson to be emphasized is that of the use of proper discernment in our lives. The people, also, apparently lacked discernment in that particular instance as well:

Purportedly, when they drank form the waters that flowed from the rock that Moses struck, there was no difference in the manner that they drank from that of the animals. They had succumbed to their animal instincts, what is referred to in Judaism as the animal soul, the side of human beings that is lesser in quality and distinction than the part of the human soul that is capable of transcending our baser instincts.

We are not animals, we are human beings with a soul infused into us by G-d (see Genesis 2:7). With this in mind, I have been making a deliberate attempt not to eat in any manner that would contradict my own sense of human dignity. This includes making sure to say the after blessing, as well as the primary blessing, before eating this kind of food or that kind food.

How do we sanctify H’Shem in our own lives, and the eyes of others? (see 20:12 above). Where in our lives, do we neglect to sanctify H’Shem? What is the result in the eyes of others, when we fail to do so. It is written “that man hath no pre-eminence above a beast; for all is vanity” (Ecclesiastes 3:19). Yet, Solomon asks, “Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth?” (Ecclesiastes 3:22, JPS). The question is answered elsewhere, as a daily reminder in the morning prayers:

“All is vain, except for the pure soul that gives an account of reckoning before the Throne of G-d.” – paraphrase of standard translation

Therefore, we have a purpose and direction in life, further emphasized by the Ramachal in Mesillas Yesharim (The Path of the Just), who explains that the purpose of our life in Olam Hazeh (This World) is to live in a manner of righteousness that will ultimately lead to a good place in Olam Haba (the World to Come. As is written elsewhere, “This world is like a vestibule leading to the World-to Come. Prepare yourself in the vestibule (waiting room), so that you may enter the banquet hall” (Pirkei Avot4:21).

motzei Shelach 5783

motzei Shabbos: parasha Shelach 5783 – 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 notes 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 the prophet.

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, H’Shem will bestow blessings upon us, especially for going out of the way to help strangers.

parasha Beha’alotecha 5783

weekly Torah reading: parasha Beha’alotecha 5783

“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

B’nei Yisrael had been encamped at the base of Mount Sinai for ten days under a year. When the Cloud lifted up from above the encampment, that was the signal to journey to the next location. “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, did he Children of Israel move out in the formation that was previously established for them, according to the designated order.

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 behind them. “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).

Let us 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. On our journeys through life, we may seek G-d’s presence within the obscurity of our understanding, and gain clarity.

parasha Beha’alotecha 5783 – 5th aliyah

weekly Torah reading: parasha Beha’alotecha 5783

– 5^th aliyah (Numbers 10:11-34)

“And it came to pass 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

Ten days under a year after arriving at the base of Mount Sinai, the encampment received Holy Word to pack up gear and move on: for “the cloud lifted from the Tabernacle of the Testimony” (Numbers 10:11). Thus, the Divine Sign was given to journey to the next encampment, location to be announced. The twelve tribes of Israel proceeded to move out in a predetermined, orderly fashion. This included the three Levite families transporting the accoutrements of the Mishkan.

Moshe’s father-in-law, Yisro is invited to accompany B’nei Yisrael on their journey. He is referred to in this passage as “Hobab,” from the word for “love,” seemingly so, because he was given a new name upon becoming part of Israel. Yet, he appears to decline the offer. Even so, Moshe entreats him (10:32), saying that he will receive the same bounty that is received by Israel. Although the Torah remains silent on whether or not he accompanied them at that time, it appears that he did. Indeed, his descendants were eventually given a tract of land near Jericho.

On our own journeys through life, as we move from one place to another, whether physically, or spiritually there is not always as much fanfare as there was within the parameters given for B’’nei Yisrael’s departures. The cloud would ascend, the trumpets were blown, and the banners for each tribe waved in the air as the procession began. Yet, in consideration of our inclusion with K’lal Yisrael (All of Israel), we may attach ourselves to the moadim (the appointed times) on the Hebrew calendar, committing ourselves to proceed throughout the year, according to the various events commemorated as a people. This is our heritage.

parasha Nasso 5783

weekly Torah reading: parasha Nasso (Numbers 4:21 – 7:89) 5783

“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 5:6-7, 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). 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 [profane acts] 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.

shiur Vayikra 5783

weekly Torah reading: parashah Vayikra 5783 – Renewal of Committment

“When any man of you bringeth an offering unto the L-RD.”

– Leviticus 1:2, JPS 1917 Tanach

The Hebrew word for offering is korban. The shoresh (root word) of korban is KRV, meaning “to draw near.” Therefore, the act of bringing an offering has the connotation of drawing near to H’Shem. According to Akeidas Yitzchak, the olah offering, in particular, represents prayer from the heart, because the olah completely ascends to H’Shem. Therefore, in like manner that the entire animal brought as an olah offering is consumed on the mizbeach (altar), so too, it can be said, that our prayers of the heart ascend to G-d.

Interestingly enough, the name associated with the korbanot is YHVH, the name that denotes H’Shem’s Attribute of Mercy. Since the korban is not associated with the name, Elokim that represents the Attribute of Justice, the implication is that an offering permits us to draw near to H’Shem, because of His mercy towards us. Although the world was first created with the Attribute of Justice, denoted by the name Elokim (the name of G-d that first appears in the Creation narrative), later, the name YHVH appears, because the world could not survive without Mercy (see Rashi, Genesis 1:1).

H’Shem’s Attribute of mercy makes an allowance for reconciliation through atonement, by way of a korban. The first offering was made for mankind by H’Shem, for the sake of Adam and Chava, when they disobeyed Him and ate from the Tree of Good and Evil. Furthermore, He covered them with clothes derived from the offering (see Genesis 3:21). That an offering was indeed made is alluded to by a particular commentary that speaks of the mate of Leviathan being slayed by G-d, in order to clothe Adam and Chava (Chizkuni, R. Bachya, commentary on Genesis 3:21).

drash Vayikra 5783

parasha Vayikra (Leviticus 1:1 – 5:26) 5783

“The L-RD called unto Moses, and spoke unto him out of the tent of meeting, saying: Speak unto the children of Israel, and say unto them: When any man of you bringeth an offering unto the L-RD.”

– Leviticus 1:2 , JPS 1917 Tanach

Maimonides explains that the institution of the korbanot (offerings) was necessary, because the Israelites were used to the mode of worship of the times. The difference between the offerings of the nations, and those of Israel, was that Israel’s offerings were to be made only to the One True G-d. Even so, the korbanot (offerings) were meant to be a transitional step towards the ultimate mode of avodah (worship) – prayer.

For, “it is, namely, impossible to go suddenly from one extreme to the other: it is therefore according to the nature of man impossible for him suddenly to discontinue everything to which he has been accustomed” (Maimonides, guide for the Perplexed, Part 3, Ch. 32, wikipedia.com). To have gone directly to the avodah (service) of the heart, in other words, “heartfelt prayer,” after leaving Egypt would have been an impossibility.

The Wise Craftsman

weekly Torah reading: parashas Vayakhel-Pekudei 5783

“And He hath filled him with the spirit of G-d, in wisdom, in understanding, and in all manner of workmanship.” – Exodus 35:31 JPS, 1917 Tanach

Moshe assembled B’nei Yisrael, reiterating what H’Shem had commanded to him, while on Mount Sinai, to speak to them that they bring an offering – willingly from the heart – to contribute materials to build the Mishkan (Tabernacle). Bezalel is chosen by H’Shem to oversee the entire project, that would amount to a great artistic endeavor; moreover, Bezalel is endowed by H’Shem with the Spirit of G-d (Ruach Elokim), in wisdom, in understanding, and in knowledge” (Exodus 35:31).

The Talmud notes, in Berachos 55a, that these same qualities were used by H’Shem to create the Heavens and Earth, as is found in Mishlei (Proverbs 3:19-20). This insightful comparison points towards the idea that the Mishkan (Tabernacle) itself is a reflection of Heaven on Earth.

Inasmuch that H’Shem’s Presence (the Shechinah) dwelt in the Mishkan between the two golden Cherubim on the cover of the Ark of the Covenant, from where H’Shem spoke to Moshe, the Mishkan encapsulated a smaller rendering of H’Shem’s Glory in Shomayim (Heaven), where, according to the vision of the prophet Ezekiel (see Ezekiel 10:1), H’Shem is surrounded by Cherubim.

In consideration of the designation of the Mishkan as a place where the Shechinah would dwell, it is all the more understandable why its master craftsman was endowed with the same qualities that H’Shem used to create the Heavens and Earth: a microcosm of the whole (according to Akeidut Yitzchak), the Mishkan required more than artistic capabilities; rather, it called for divine intuition, in regard to making patterns found in the Heavenly Realm.

Incidentally, that may be the reason that the most-used color of various components of the Mishkan was techiles (a specific hue of blue), denoting a similarity to “the sea that resembles Heaven; and, Heaven resembles the Throne of Glory,” as mentioned in the Talmud, tractate Menachos 43a, based on Exodus 1:24, and Ezekiel 1:26.

“The L-RD by wisdom founded the earth; by understanding He established the heavens. By His knowledge the depths were broken up, and the skies drop down the dew.” – Proverbs 3:19-20, JPS 1917 Tanach

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