wisdom – The Tree of Life

parasha Shoftim 5784

“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.”

– Deuteronomy 16:19, 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. This is an important tenet of Judaism, and what differentiates living for sake of a set of higher values versus living to only please oneself in this world.

Without HaShem’s guidance, we are subject to the irresoluteness of our convictions. Without a Higher Authority to appeal to, we are setting ourselves up to become the purveyors of truth. Instead, we must subject ourselves to HaShem’s sovereignty over our lives.

parasha Tetzaveh 5784

The light of the world was the Temple, as implied by the nature of the windows. The windows were narrow on the inside, and wider on the outside, so that light within the Temple could radiate out into the world. In parasha Tetzaveh, the spiritual darkness of the world is to be countered by the light of the menorah inside of the Kadosh. The oil to be provided for the menorah had specific requirements: “pure olive oil beaten for the light” (Deuteronomy 2:20, JPS).

Because the menorah requires refined oil, only the first grade of oil obtained from the olives is used (Menachot 86a). The light of the menorah is “to burn continually,” understood as meaning every night, all throughout the night. Thus, because the nighttime represents spiritual darkness, it is implied that the light of the menorah is a counter presence to that darkness.

“In the beginning… darkness was upon the face of the deep; and the spirit of G-d hovered over the face of the waters” (Genesis 1:1-2, JPS). According to Rashi, “the throne of divine glory was standing in space, hovering over the face of the waters…” (sefaria.org). This represents the supremacy of light over darkness. Thus, it is a juxtaposition that represents a continuous actuality, symbolized by the menorah in the Mishkan, and later in the Beis haMikdash.

Throughout the ages, the spiritual darkness of the world manifests to a lesser or greater degree at different points in history. “For, behold, darkness shall cover the earth, and gross darkness the peoples; but upon thee the L-RD will arise, and His glory shall be seen upon thee” (Isaiah 60:2, JPS). G-d will provide us with the light of truth and wisdom that will sustain us.

parasha Toldos 5784

weekly Torah reading: parasha Toldos 5784 – Wells of Wisdom

“And Isaac digged again the wells of water, which they had digged in the days of Abraham.” – Genesis 26:18, JPS 1917 Tanach

Meor Eynayim explains, that these wells are symbolic of G-d’s wisdom that flowed during the lifetime of Abraham; yet, after his death, his wells were stopped up by the Philistines, representative of the powers of darkness and ignorance, inasmuch that they also impeded the spread of this wisdom (Meor Einayim, Toldos 19; sefaria.org). Symbolically, when Isaac redug the wells of his father, Abraham, he also reopened the flow of divine wisdom into the world.

The wellsprings of wisdom must be dug within ourselves, until we reach the place where the source of wisdom flows. As for the verse, “they have forsaken me, the source of living waters (Jeremiah 2:13), the Meor Einayim explains that “Blessed G-d is the source from whom comes the flow of life-force to all living things in all manners” (Meor Einayim, Toldos 18; sefaria.org).

Thus, the source of life continually flows from G-d; yet, our own ignorance compels us to search elsewhere in this world for the truth. Instead of receiving the “fountain of living waters,” we hew out “cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13, JPS). Moreover, as the result of sin, we cause a blockage of the primary source. Consequently, we are unable to connect to our “upper root,” the source above us that nourishes our soul. However, through teshuvah (repentance), a return to Hashem, our souls may be renewed with G-d’s wisdom.

shiur: Bereishis 5784

A Time to Speak: a brief message of hope, resilience, and light

“A time to be silent and a time to speak. A time to love and a time to hate; a time for war and a time for peace.” – Ecclesiastes 3:7–8

Last Shabbat, on Shemini Atzeret, words of wisdom from the Book of Ecclesiastes were read. These words are apropos of the events that transpired that day in Israel, when Israeli’s were about to celebrate Simchat Torah, usually a day of joy and dancing, in celebration of the Torah, the Etz Chayim, our way of life.

There is “a time to be silent and a time to speak” (Ecclesiastes 3:7). Today, more than ever, for the sake of Eretz Yisrael, Israelis, and Jews all around the world, today, is not a time to remain silent; rather, today is most significantly a time to be outspoken. Primarily, it is a time to speak to H’Shem, Who views Israel as “the apple of His eye.” His gaze is upon Israel day and night, and all throughout the seasons. On Shemini Atzeret, upon the religious calendar, the season of the Mediterranean cool, rainy winter began in Israel, and with the seasonal change, war also arrived upon the southern border of Israel.

Through prayer we appeal to the Almighty, as in all previous generations, for the courage, hope, and reassurance that light will triumph over darkness. We should not even doubt in the slightest, because, ultimately, the promises of G-d to the Children of Israel will be fulfilled. We look forward to a time of peace and harmony, under the banner of Moshiach who will reign from Jerusalem, according to G-d’s timing.

Yet, the road toward that day is fraught with times of trouble, the darkness before the dawn. Yet, “the path of the righteous is as the light of dawn, that shineth more and more unto the perfect day” (Proverbs 4:18, PS). Let us look forward to that day with sincere and heartfelt expectation, despite the darkness that currently surrounds us. For, this is emunah (faith).

The Sweetness of Torah

Sweeten the words of Your Torah in our mouth.

– Blessings of the Torah

What was once pleasant, has become unpleasant. The wisdom of the Torah has given place to the wisdom of the world, without any recourse to the truths of our ancestors. Rather, for many amongst the children of Seth in the diaspora, the traditions of Judaism may still flourish, yet, without the substance. If we only knew what we were missing, we would pray, “sweeten the words of your Torah in our mouth.” In other words, we would feel compelled to learn of the words and instructions of Torah, to the extent that they would appeal to our sense of priorities, and what is important in our lives. Rather than rejecting them as passe, unenlightened, or contrary to our progressive sensibilities, we would yearn to receive them, if only G-d would somehow cause us to appreciate their flavor, taste, and essential ingredients.

We have forsaken “the fountain of living waters,” and constructed “cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13, JPS). When we thirst for something more constant in our lives to bring us peace, contentment, and lasting joy, we turn elsewhere, without realizing that only pure water from the Source of all that exists can supply us with any refreshment of lasting value. And, still, we yearn for something more than the ephemeral pleasures of life. For G-d has planted eternity in the heart of mankind, so that we might seek to know Him beyond time and space. Only a transcendent G-d, Who is able to transcend our own understanding, can give us anything of lasting joy in this world and the World-to-Come. His wisdom, contained in Torah, within the narratives of creation and fall, the lives of Abraham, Isaac, and Jacob, Joseph and the Exodus, plus the giving of the Torah at Sinai, and all of the commandments are rich in value.

Wisdom of the Ages

shiur for parashas Toldos 5782

“Isaac dug anew the wells which had been dug in the days of his father Abraham and which the Philistines had stopped up after Abraham’s death; and he gave them the same names that his father had given them.” – Genesis 26:18, JPS 1985 Tanach

The passing on of traditions from generation to generation, ad infinitum, until Malchus Elokim (the Kingdom of G-d), takes a precedent in our lives, beyond compare, ushering in the Messianic Age. These are the wells of wisdom re-dug, figuratively speaking, in every generation, from where the living waters may be drawn every day, as a fresh supply of life-sustaining spiritual truths.

Each pious individual of the succeeding generations will – H’Shem willing – make an effort like Isaac “to return and dig to the aspect of ‘a well of living water’ through many types of intelligences and great and concealed counsels” (Me’or Einayim, sefaria.org). Thus, Isaac, who re-dug his father Abraham’s wells, that had been stopped up by the Philistines, serves as an example, on a symbolic level for us.

shabbos reflections: Tradition

As Shabbos approaches, I have already said, “amein” after my mother lit candles, on Zoom according to halachic time on the East Coast. After welcoming Shabbat, I recited kiddush, we partook of motzei and ate our meals quietly, as if two thousand miles were condensed into two feet across the table. Now, back in my own time zone, so to speak, I am making the most of three hours until Shabbos begins. This would not have been possible, without the many circumstances that led to this new tradition. The Coronavirus is not without its blessings; although, I would not intend to diminish the overall tragic consequences for many people that have occurred in its wake.

Yet, for myself, I carry on, introvert that I am. For, my self-imposed shelter in place policy 24-7 provided much time for reflection. And, a prolific abundance of writings that I have mostly posted on my blogs. Overall, there is no way to measure these times, except within the framework of the big picture. As incident rates of Covid-19 decrease, we will not necessarily be entering the “new normal,” unless our minds are complacent. Rather we are already entering what is more akin to a brave new world, promoted by the technocracy, i.e., the means to manage the infrastructure, ideology, and economic system of the future. This will not lead to an utopia, rather, a dystopia; therefore, I will continue to cling to G-d, Torah, and acts of kindness, instead of the “new normal.”

The Menorah

“Towards the face of the menorah shall the seven lamps cast light.”

Numbers 8:2, JPS 1917 Tanach

The “seven lamps” shall cast their light towards the face of the menorah. Seven lamps, towards the face (p’nei). Commentary explains that the six lamps, three on either side of the center lamp, had their wicks tilted towards the center lamp.

Yet, this begs the question, if the verse mentions that all seven lamps shall cast their light towards the p’nei (face) of the menorah, then the Hebrew word, p’nei must represent something other than the center lamp, since it is only one of the seven. Therefore, what does the Hebrew word p’nei represent in this verse?

An answer may be given by focusing on another verse from Kitvei Kodesh (Holy Scripture), wherein a clue may be found. “In Thy behalf my heart hath said: ‘Seek ye My face’; Thy face, L-RD, will I seek” (Psalms 27:8, JPS 1917 Tanach).

Consequently, the verse about the menorah could be rendered as having the light of the seven lamps glowing towards the “face of G-d.” And, what may be learned by this understanding? The light of the lamps can be seen as symbolic of our avodas (service) towards H’Shem, seven days a week. All our efforts in avodas are to culminate in seeking the face of G-d.

Holy Fear

“And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled.”

– Exodus 19:16, JPS 1917 Tanach

“G-d hath so made it, that men should fear before Him.”

– Ecclesiastes 3:14, JPS

At Mount Sinai, the people in the camp trembled at the awesome display of H’Shem’s Presence, amidst the thunder and lightning. The people’s sense of yiras H’Shem (fear, awe, and reverence towards the L-RD) was elicited by the spectacular display, when the Commandments were given to B’nei Yisrael through Moshe (Moses). This may serve as an example for us, when we gather ourselves together, in order to receive the Torah anew in our lives on the day of Shavuot. The thunder and lightening that humbled the people at Sinai, demonstrate the importance of yiras H’Shem for our own lives. “The fear of H’Shem is the beginning of wisdom” (Psalm 111:10).

When we seek to develop awe, reverence, and proper respect towards H’Shem, we are planting a foundation within us that will bring wisdom and understanding into our lives. “And knowledge of the holy is understanding” (Proverbs 9:10). G-d seeks to bring our heart into alignment with His ways, by compelling us to seek teshuvah (repentance), that we may truly start anew. The powerful reminder of thunder is a natural occurrence that should serve as a wake-up call. According to the Talmud, thunder was created for this very purpose (Berachos 59a). On Shavuot, we stand once again, ready to leave our personal Mitzraim (Egypt) behind us, as we renew our commitment to keep the Covenant made at Mt. Sinai with B’nei Yisrael (the Children of Israel).

motzei Shabbos: Tetzaveh 5781

B”H

Motzei Shabbos: parashas Tetzaveh 5781

“And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it.” – Exodus 30:7, JPS 1917 Tanach

In like manner that the menorah was lit every evening, the incense were burnt every morning in the Sanctuary. The light may be understood to represent the wisdom of G-d. “Open Thou mine eyes, that I may behold wondrous things out of Thy law” (Psalm 119:18, JPS). The smoke of the incense is symbolic of prayers. We should keep a light burning in our heart, in the evenings; all throughout the night, staying focused on G-d; and, in the morning, ideally to rise early, in order to offer up our prayers to Him.