Weekly Reading – Page 7 – The Tree of Life

Character and Integrity

parasha Balak 5782

“G-d is not man to be capricious, or mortal to change His mind. Would He speak and not act, promise and not fulfill?” – Numbers 23:21, JPS 1985 Tanach

As paraphrased by the Targum, “The Word of the living G-d is not as the words of men for the L-rd, the Ruler of all worlds, is the unchangeable, (but) man speaketh and denieth. Neither are His works like the works of the children of flesh, who consult, and then repent them of what they had decreed” (Targum Jonathan on Numbers 23:19, sefaria.org). In other words, that they change their mind, instead of remaining committed to their original intended course of action.

R’ Bachya states, in no uncertain terms that “the essential difference between G’d and man is that G’d keeps His promises whereas man often deceives, [and] disappoints the people who have been promised by him” (sefaria.org). Moreover, “Whereas man may change his mind concerning matters he had planned, which did not involve undertakings to his fellow man, he nonetheless is apt to have remorse, to change his mind before executing his plan” (sefaria.org).

Additionally, “when man deceives or reneges, this is considered a serious flaw in his character” (sefaria.org). Therefore, it may is important to keep in mind, based upon this commentary the benefits, of focusing upon character development, integrity, and keeping one’s word. These are all positive qualities to work on obtaining in life. Moreover, that our own words, should not contradict each other, as if we had two selves, in conflict with each other. And, that are actions should also not be opposed to our values, beliefs, and goals.

parasha Chukat 5782

“And there was no water for the congregation.” – Numbers 20:2

The well that provided water for the B’nei Yisrael in the desert, and “followed” them throughout their journeys, did so upon the merit of Miriam, the sister of Moses and Aaron. She was a prophetess, and a coleader with Moses and Aaron. “For I brought you out of the land of Egypt, and redeemed you from the house of slavery; and I sent before you Moses, Aaron, and Miriam” (Micah 6:4). However, when Miriam passed away, “there was no water for the congregation” (Numbers 20:2). Miriam was a righteous person; so, in her merit the water had been provided to the Children of Israel for thirty-nine years. When she passed away, the well dried up.

The Sages ask why the mentioning of Miriam’s death occurs right after the description of the chukat (decree) of the parumah adumah (red heifer). The answer given is to exemplify that just as an offering brings atonement, so does the death of a righteous person bring atonement for the people (Mo’ed Katan 28a). Additionally, concerning the death of Aaron, who was not permitted to enter the land of Canaan: “Aaron shall be gathered to his people” (Numbers 20:4), his death also brought atonement.

As commentary futher explains, “Wherefore is [the account of] Aaron’s death closely followed by [the account of the disposal of] the priestly garments? [to inform you] that just as the priest’s vestments were [means to effect] atonement, so is the death of the righteous [conducive to procuring] atonement” (Talmud: Moed Katan 28a, Soncino edition, www.halakhah.com). Therefore, both the deaths of Miriam and Aaron, because they were righteous persons, atoned for that generation.

In like manner, that the chukat (decree) of the parumah adumah (red heiffer) is perplexing, so too, is the chukat of the lifting up of the copper serpent in the wilderness. The red heifer’s ashes mixed with hyssop, crimson, and cedar wood, are placed in mayim chayim (living water), that serves to cleanse from the impurities associated with death. And, the copper serpent, when looked upon, healed the people who had been bitten by the serpents in the wilderness. Perhaps, these chukatim both symbolically point toward the atonement of sin (the bite of the serpent) that would otherwise lead toward a type of spiritual death, if not atoned for.

dvar Korach 5782

parasha Korach 5782

“O G-d, the G-d of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?” – Numbers 16:22, JPS 1917 Tanach

It is written in Pirkei Avos that every controversy that is for the sake of heaven will endure, while every argument that is not “in the name of Heaven” will not endure. The discussions between Shammai and Hillel are an example of those that endure. The dispute of Korach was a rebellious argument that was not destined to endure (Pirkei Avos 5:20). Rather, Korach was destined to be punished from the beginning of human history, inasmuch that the mouth of the earth that swallowed Korach and his followers is said to have been created on twilight of Shabbat Eve (Pirkei Avos 5:9).

Korach separated himself from the assembly of H’Shem. He purported to champion the people, inasmuch that he claimed that everyone was holy, saying that Moses and Aaron should not lift themselves “above the assembly of H’Shem” (Numbers 16:3, JPS 1917 Tanach); commentary explains that Korach wanted Aaron’s position of Kohein Gadol (High Priest) for himself. He did not recognize that both Moshe and Aaron were G-d appointed; rather, he felt that they unfairly took the positions of leadership for themselves. His accusation revealed his own intent.

With the rebellion looming over Moses and Aaron, poised to overthrow them, H’Shem told Moses and Aaron to separate themselves from the congregation, so that He might destroy the entire congregation. Yet, Moses interceded on behalf of the people; in doing so, he addressed G-d as “the G-d of the spirits of all flesh.” In other words, Moses appealed to G-d, Who knows the hearts of all men, including their thoughts, inasmuch that in this specific case, He knew who was loyal to Him, and who was disloyal. So, Moses pleaded on behalf of the people that G-d would distinguish between the conspirators, and those of the people who still trusted in Him. As a result of Moshe’s heartfelt prayer, G-d decided to limit the extent of the punishment only to the guilty. This connotes G-d’s sense of justice, as well as His attribute of mercy.

“Behold, the eye of the L-RD is toward them that fear Him, toward them that wait for His mercy.” = Psalm 33:18, JPS 1917 Tanach

parasha Shelach 5782 – Trusting G-d

“‘We came unto the land where thou didst send us, and truly it floweth with milk and honey; and this is the fruit of it.'” – Numbers 13:27

“H’Shem spoke unto Moshe, saying: ‘Send thou men, that they may spy out the land of Canaan’” (Numbers 13:1-2, JPS 1917 Tanach). Yet, this does not give the complete details, as later revealed in Torah. In Deuteronomy, it is written, “Behold, H’Shem thy G-d hath set the land before thee; go up, take possession, as H’Shem, the G-d of thy fathers, hath spoken unto thee; fear not, neither be dismayed” (Deuteronomy 1:21, JPS).

These are words of encouragement; however, the people responded with caution, requesting of Moshe, “Let us send men before us, that they may search the land” (Deuteronomy 1:22, JPS). This is the prior conversation between Moshe and the people, before the opening words of the parashas, where H’Shem literally says, “if you would like to send men, send men for yourself.” In other words, H’Shem left the decision to Moshe, whether to grant the request of the people to send out spies into the land of Canaan.

So, proof of the goodness of the fruits of the land was brought back to the people; however, ten of the spies also brought an ill report of the land. They said, “howbeit the people that dwell in the land are fierce, and the cities are fortified, and very great” (Deuteronomy 13:28, JPS). Rather than trust in H’Shem, that he would be their strength, the spies searched out the land in order to prepare a military strategy; yet, in their own estimation they saw themselves as “grasshoppers,” compared to the local inhabitants of the land (13:33).

The ten spies lacked self-esteem, as well as emunah (faith), they did not fully trust in H’Shem to bring them into the land. They saw a lack in their own abilities, not realizing that their strength was in H’Shem. When we put our trust in H’Shem, set our concerns aside, and acknowledge that our reliance on Him will bring our best intentions to fruition, in accordance with His will, then we can expect good results.

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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.

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).

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.