holy scribbles

Pesach 5784 – Shabbat Chol HaMoed

The Redemptive Power of Grace

Shabbat shalom.

Hope Abounds

When Israel sends out its signal of distress to HaShem through prayer, we know that the response will be swift, in assuring its protection. Overnight, during the unprecedent aerial threat of over 300 missiles and UAV’s, the third most searched word on Google was Psalms. Israel is the apple of G-d’s eye, He will not let us be defeated by evil.

Israeli along with its strategic partners met the threat overnight, successfully intercepting 99% of the aerial threats. Its partners in this event included the U.S., Great Britain and France, as well as Jordan, Iraq, and Saudi Arabia. All threats were neutralized, except for two missiles that landed in Israel. Tragically, a 10-year-old Bedouin girl was injured.

As we encounter the own challenges in our lives, let us rely on the L-RD, who watches over those who place their trust in Him. And, let us consider the plight of the Israelis, who are living in the face of existential threat to the nation, as its enemies continue to strive against its existence as a nation. Both the very real threat of Iran and its proxies, including Hamas, Hezbollah and the Houthis of Yemen. As well as the information war, and false narratives upheld by Leftist Westies, many who are deceived in their gullibility, accepting the false narratives and lies that are strewn against Israel. Truth will prevail over lies. And, good will prevail over evil.

viewer discretion advised: some violent content, especially toward end of video

parasha Tazria 5784

weekly Torah reading: parasha Tazria 5784

“This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest [kohein].” – Leviticus 14:2, JPS

In each case, whether a person’s home, clothing, or body is stricken with a nega (plague), he is brought to the kohein. The kohein determines not only the status of the suspected nega; he also is qualified on a spiritual level to gain insight on the state of the person’s soul. This concept is in line with the understanding of tzarras as a spiritual malaise that manifests as a skin disease.

Tzarras is one type of nega, the other two in question, here, are those that show up on a person’s clothes or the walls of a home. In all cases, as already mentioned above, the kohein is the sole individual, who uses his discernment to ascertain the specific sin that was the root cause of the blemish on a person’s soul, that manifested as a nega (literally, “plague”).

What can we learn from this connection? HaShem is merciful; He causes afflictions such as negaim (plagues), for the sake of our chastisement, to lead us to teshuvah (repentance). He will send “an early warning signal” as a “wake up call,” specifically designated for us, so that we may scrutinize our own selves, in search for our misdeeds, character defects, and deficiencies.

With the help of the light, shining from Above, we may gain insight into our inner plight.

The Power of Forgiveness

“For today the L-RD will appear to you.” – Leviticus 9:4

Upon the culmination of the inauguration of the mishkan and the kohein into the kehunah, certain offerings were brought. These included an offering to atone for Aaron’s role in the golden calf incident. Commentary notes that the offerings were prepared; however, the fire had not yet descended from the sky; so, Aaron grew concerned. His guilt in the sin of the golden calf compelled him to think that the delay was a sign that he had not been completely forgiven. At this point, Moses and Aaron entered the sanctuary.

While no reason is given in the actual passage found in Torah, commentary offers several explanations. One reason mentioned is that Aaron confided in Moses, concerning his shame about his role in the golden calf incident. He felt that, perhaps, HaShem was still angry with him. Thus, the two of them entered the sanctuary, in order to pray to HaShem to forgive Aaron. When they walked out of the sanctuary after praying, the fire descended upon the mizbeach, consuming the offerings.

HaShem is a righteous Judge; He does not harbor resentment or grudges against us when we sin; only, inasmuch that He calls us towards teshuvah (repentance) does He wait to bestow His compassion upon us, forgiving us completely for our transgressions.

IN our own lives, as human beings, we may harden our hearts towards others, even for perceived slights to our honor, status, or ego. We do ourselves an injustice, by closing ourselves off from others, whom we think have wronged us is some way.

Feelings of resentment may linger until a person forgives another for their trespass. Then, through forgiving the other, all is washed clean, and renewed in that relationship. Only the cleansing waters of forgiveness that refresh the soul, may bring a restoration to our lives, opening the way to increased camaraderie.

Searching the Heart

“Fire shall be kept burning u[on the altar continually; it shall not go out.”

– Leviticus 6:6, JPS 1917 Tanach

To connect with the L’RD (deveykus) on a continual basis, we need to engage every facet of ourselves – our thought, speech, and behavior – in an effort to enhance the light within us. This is denoted in the manner that many Jewish people pray while standing, swaying back and forth. Symbolically, this may also be understood to represent the ner tamid – eternal flame that was kept burning on the mizbeach (altar). Thus, we should also keep the fire of devotion lit in our hearts for H’Shem both day and night.

The ner tamid (eternal light), represented by the light above the ark in a synagogue, brings us even closer to an understanding of what H’Shem desires of us. In the Zohar, the “everlasting fire,” that is to be kept continually burning on the mizbeach (altar), alludes to the divine light of the soul (Tikkunei Zohar 74a). As expressed elsewhere, “The spirit [neshama] of man is the lamp of the L-RD” (Proverbs 20:27).

In like manner that a candle may be used to lighten a dark room, when searching for some lost object, man’s spirit is enlightened by H’Shem, in order to search all the inner nature of man, to bring to light faults, and negative character traits, as well as sins that might otherwise go unnoticed.

This is of paramount importance, especially in consideration of negative thoughts that may often go unchecked. Akin to the olah offering that could be brought to atone for sinful thoughts, and was kept burning on the mizbeach, we may benefit from a continual focus on guarding our thoughts, subjecting them to the light of truth.

“Above all that thou guardest keep thy heart; for out of it are the issues of life.”

– Proverbs 4:23 JPS 1917 Tanach

parasha Vayikra 5784

The completion of the Mishkan was followed by the manifestation of HaShem’s presence, in the form of a cloud that filled the Tabernacle, and prevented Moshe from entering. Then HaShem calls (vayikra) to Moshe from the Ohel Moed (Tent of Meeting); He proceeds with instructing Moshe to speak to B’nei Yisrael, concerning the bringing of a korban (offering). The Hebrew word, “korban” is derived from the shoresh (root word), קרב meaning to draw near. This implies that the individual draws near to HaShem through the bringing of an offering.

The passage continues by describing five general types of offerings. The olah represents spiritual elevation, because the entire offering is burnt on the mizbeach (altar), sending the smoke to shomayim (heaven). The word olah is connected to the word aliyah, meaning to ascend. Next, the meal offerings are mentioned: “And when any one bringeth a meal-offering unto HaShem” (Leviticus 2:1, JPS). Literally, the verse reads, “when a soul brings a meal offering.” This is because a poor person who brings a meal offering, it is as if he offers up his own soul” (Rashi).

Next, the Torah discusses shloshamim (peace offerings), meant to reconcile the person to G-d and man. After this, the chatas (sin offering), and the asham (guilt offering) are mentioned. Both of these were brought specifically to atone for sin. Yet. the olah, burnt offering could also be made on a voluntary basis to atone for impure thoughts. All of these offerings give us an indication of what we need to be concerned about in our relationship to HaShem.

parasha Pekudei 5784

weekly Torah reading: parasha Pekudei 5784

– The Inner Sanctuary of the Soul

“And he brought the ark into the tabernacle, and set up the veil of the screen, and screened the ark of the testimony; as the L-RD commanded Moses.” – Exodus 40:21, JPS 1917 Tanach

parasha Vayakhel 5784

“Let the graciousness of the L-rd our G-d be upon us; establish Thou also upon us the work of our hands; yea, the work of our hands establish Thou it.” – Psalm 90:17, JPS 1917 Tanach

Upon completing the monumental construction all of the various components of the Mishkan (portable tabernacle in the desert), the artisans and craftsmen brought everything to Moses, who responded with the appropriate enthusiasm of the leader of B’nei Yisrael (the Children of Israel):

“And when Moses saw that they had performed all the tasks—as the LORD had commanded, so they had done—Moses blessed them.” The Israelites had done all that was commanded of them, so of course, they deserved a blessing. Yet, what does a blessing in and of itself constitute, especially for such an enormous amount of work that was done willingly, as a free gift offering, by they whom committed themselves to the task?

In the modern world, renumeration for services rendered is the norm amongst those who work for a living; and, often we value our selves, based upon our abilities and profession, as well as the opportunity to provide for ourselves. Yet, anyone, including myself, who has worked as a volunteer for some cause knows the reward for doing so; to feel a part of greater whole, for the sole sake of contributing to a good cause is an invaluable estimation of one’s time and effort in the endeavor.

Even so, the greater picture concerns our contribution to the expectations of G-d for the sake of others, as well as ourselves. There is no remuneration that can be measured in terms that would assess the benefits that the soul receives for having been part of G-d’s master plan; for He is the great architect of our lives, as well as the end goal of all human endeavors that are in alignment with His divine blueprint for the world.

The Mishkan was constructed for the sake of providing a place where G-d’s presence would rest amongst His people. The project required a coordinated effort from the people to build something of lasting value for the sake of maintaining a connection with G-d. We would also do well to consider, that whatever we do will only be established through the blessings of G-d in our lives, whether we realize the nature of those blessings or not. The more we contribute to worthy endeavors that will be approved in His eyes, the greater will be our security.

parasha Tetzaveh 5784

Parasha Tetzaveh – A Hidden Light

In parasha Tetzaveh, the weekly reading of the Torah that begins with the commandment about the pure olive oil that will be used for the seven branched menorah in the Tabernacle, our attention may be drawn to the specification of this oil, being “pure;” i.e., free from all sediment after the olives are crushed. The light that burned in the menorah in G-d’s Tabernacle was no ordinary light. It is taught that this light represents the original light (in Hebrew, “ohr”) that was created on the first day of Creation. After the sin of Adam and Eve, this light was hidden away, for the righteous in Olam Haba (the World to Come).

Dual Realities

weekly Torah reading: parasha Mishpatim 5784

“And these are the judgments that you shall set before them.”

– Exodus 21:1

“v’eilah mishpatim – and these are the judgments”

The parasha begins, “and these are the judgments.” In Hebrew, the letter vov, meaning “and,” bears significance here. For the implication can be drawn, that there is a connection being emphasized, between this parasha and the previous one. Immediately following the revelation at Sinai, whereof HaShem “descended,” amidst the thunder and lightning, in an impressive display of His greatness, the Torah begins to list the mishpatim, a set of commandments that seem pale, mundane, and this-worldly in comparison to the other-worldy nature of the Revelation at Sinai.

A simple question may be asked, in and of itself, what does this juxtaposition of opposites portray in its contrast of a heightened experience at Sinai, with the relatively dry giving forth of commandments having to do with everyday life?

All areas of life are intertwined, as characterized within the framework of Torah. G-d’s divine plan for mankind has as much to do with His appearance on Sinai, amidst the thunder and lightning, as the everyday guidelines given to us in order to regulate our conduct here on earth. Although many would conceive of religion, especially the Eastern religions and various types of spiritual traditions as somehow separate from the mundane affairs of life, this cannot be the case in regard to Judaism.

Additionally, in regard to what is considered as the spiritual realm, wherein, through prayer or hisbodedus (meditation), we may reach great heights of sublime experience that seem “out of the ordinary,” while connecting to HaShem, these experiences must not take precedent over our attempts to live a righteous life, in all manner of details, according to the mitzvot.

Yet, perhaps, it is all too common to focus on the spiritual component, to the exclusion of leading a life based upon G-d’s commandments. Thus, a compartmentalization of spiritual experiences may occur, while conducting oneself in a manner akin to secular standards .

Instead, the sublime ways that we connect to G-d should sharpen our acuity to bring down this awareness into every aspect of our lives, encompassing all areas that might otherwise be overlooked, disregarded, or not held up to the light of reason, within the perspective given to us by all of kitvei kodesh (holy scripture). Leave no stone unturned, in examining ourselves, and bringing our thoughts, speech, and action under the reign of G-d’s sovereignty over our lives.