holy scribbles

parasha Shemot 5784

When the Ordinary is Extraordinary

When Moses stood in front of the burning bush, G-d told him to take off his shoes, for he was standing upon “holy ground” (Exodus 3:5). How can this phenomenon be construed as relevant to our own lives? When we enter a place of worship, the local synagogue where we pray, for example, there is more of a feeling of being in the presence of G-d, because of the sanctity of the space. Yet, what about within the framework of our lives? Where does the sacred appear, when we are aware enough to notice it in front of our very eyes, in the experience of the moment?

The truth of the matter is that it’s taught that we need only recognize the sacredness of the very ground that we are standing upon (R’ Hirsch), metaphorically speaking, at any given point in time. In other words, we need to connect with the experience at hand, and understand how even the mundane moments of our lives have a purpose in G-d’s plan. The connection between ordinary moments and our purpose in life is key.

Whatever ground we stand upon in our lives, is where we will prosper most. If we set our sights on lofty endeavors beyond our reach at that particular point in time, instead of attempting to understand what is set before us in the here and now, then we will miss out on the concealed meaning of that moment. Our minds will be elsewhere, preoccupied with other thoughts.

Realizing the potential of ordinary moments depends on our perception. The meaning of the ordinary in our lives can be revealed, if we are perceptive enough to see behind the veil of the mundane. Even the ordinary is imbued with meaning in the moment.

The attention of Moses was drawn to the burning bush, that was not consumed by fire. He saw beyond the ordinary appearance of a bush in the wilderness and was receptive for an encounter with H’Shem. Connecting to the divine in our lives happens when we are open to the moment.

parasha Vayechi 5784

“Although you intended me harm, G-d intended it for good.”

– Genesis 50:20, JPSN

Joseph recognized the divine nature of the events that led to his ascendency to becoming the viceroy of Egypt. It was solely G-d’s guidance of events that brought something good out of what appeared to be evil. His brother’s jealousy toward him, served as a catalyst to set events in motion that brought Joseph to Egypt. So, he could not judge them, nor feel resentment toward them, because there was a higher plan working through the actions that they took against him twenty-two years prior to their moving to Egypt to receive G-d’s providence in the land of Goshen.

The famine compelled them, at the behest of their father Jacob to seek rations in Egypt. Yet, H’Shem provided for them, in a manner beyond their expectations, for the entire famine. This shows that G-d always has in mind what is best for us, despite our flaws. He will bring about a way for us to realize our faults, and turn toward Him, in the spirit of teshuvah (repentance). And, He will forgive us for our wrong-doings.

In like manner that Joseph forgave his brothers, we can be assured of HaShem’s forgiveness, when we humble ourselves before Him, in acknowledgment of our sins. Oseph, who suffered at the hands of his brothers forgave them. And the L-RD, Who is grieved by our unruly natures and obstinacy will forgive us as well, when we make a sincere repentance.

We must change our lives, day by day, growing closer to G-d, through our awareness of our shortcomings, and the mending of our souls. This is tikkun hanefesh – the repair of the soul. Our path leads us toward the righteousness, that can only be acquired in tandem with G-d’s help. If we cooperate with His will for us, He will draw us ever closer to Him.

Divine Orchestration

weekly Torah reading: parasha Vayigash 5784 – Divine Orchestration

“And he fell upon his brethren, and wept upon them; and after his brethren talked with him.” – Genesis 45:15

One can only imagine the conversations that ensued, after Joseph had revealed himself to his brothers. Twenty-to years had passed, since Joseph had been thrown into a pit, and sold to traders passing by Shechem, where his brothers conspired against him. Yet, he explained, after revealing his true identity, “be not grieved, nor angry with yourselves, that you sold me here; for G-d did send me before you to preserve life” (Genesis 45:5). Therefore, upon reconciling himself to his brothers, Joseph acknowledged the divine guidance of the L-RD, Who arranged Joseph’s descent into Egypt, and subsequent ascent to the viceroy of Egypt for a higher purpose.

All things work for the good, according to the divine guidance of G-d’s master blueprint. It is only that for the most part, the suffering that may occur along the way obscures our understanding of the plan. For Joseph and his brothers, only after a little more than two decades, were the events that were set in motion so many years ago, reach fruition as the fulfillment of Joseph’s dreams, according to G-d’s wisdom. Therefore, we would do best to reserve our own critique of the events in our lives, when they do not seem to be going according to our plan; and hope that if we subjugate our will to His will, it will all work out for the best.

Whatever conversation that may have ensued, after Joseph revealed himself to his brothers, was not the typical “catching up,” so to speak, of brethren who have not seen each other for years. I would like to imagine that the conversation was focused on what the L-RD did through his own hasgacha peratis (divine guidance), to bring about the desired end, for the sake of Joseph’s entire family, that they would be preserved through the worst years of the famine and provided for in the land of Goshen. Joseph further explains to his brothers, “it was not you who sent me here, but G-d” (Genesis 45:8). Thus, Joseph acknowledges the divine footprint of G-d, who was the One Who orchestrated these events. Whatever role his brothers played in that divine orchestra, were negligible, when compared to the role of the Divine Composer.

parasha Mikeitz 5784

“And He called a famine upon the land; He broke the whole staff of bread. He sent a man before them; Joseph was sold for a servant; his feet they hurt with fetters, his person was laid in iron; until the time that his word came to pass, the word of the L-RD tested him. The king sent and loosed him; even the ruler of the peoples, and set him free.” – Psalm 105:16-20, JPS 1917 Tanach

Joseph’s redemption from prison was procured by divine decree. After interpreting Pharaoh’s dreams, he ascended to second in command of Egypt. For Pharaoh had been so impressed with Joseph’s interpretation, and subsequent advice on how to preserve food in light of the seven year famine that was on the horizon, that he put Joseph in charge. This was the beginning of the fulfillment of Joseph’s own dreams of ascension that indicated his rulership, and the bowing down of his brothers to him.

When Jacob sends his (ten) sons, excepting Benjamin, to Egypt in order to purchase food during the famine, the brothers encounter Joseph, who they do not recognize. He decides to take them prisoners, under the pretense that they are spies, in order that one of them would go back to Canaan, to bring Benjamin to Egypt. This would justify their claim that they were all the sons of one man.

However, he states that he “fears G-d,” so he will only keep one of the brothers in prison, send the rest back to their father Jacob with food, and expect their return. When their food supply runs dry, Jacob sends the brothers back to Egypt with Benjamin in order to procure more food. When they return with Benjamin, they all bow down to the Egyptian prince (Joseph). Thus the first dream is fulfilled.

Prayer Ladder

parasha Vayeitze 5784

parasha Toldos 5784

“And the children struggled within her.” – Genesis 25:22, JPS

Yalkut Shimoni infers that before they were born, Jacob and Esau were struggling inside the womb, for the inheritance of the two worlds: Olam HaZeh (This World), and Olam Haba (the World to Come). According to this rendering, the struggle was a cosmic struggle (Gur Ayeh), with the victor claiming the greater inheritance, Olam HaBa. Another view posits that Esau was only concerned with this world, because of his inclination toward (gashmiyos) materiality, while Jacob’s emphasis was on ruchniyos (spirituality).

Because Esau’s as proven later in life was more inclined to base desires, and Jacob was described as an ish tam (a pure person), this internecine struggle, metaphorically, may indirectly correlate to the internal battle within ourselves: the conflict between the yetzer tov (good inclination) and the yetzer hara (the evil inclination). It is a challenge faced by every individual, to aspire towards the good, while rejecting the bad. We are bound to face many nisyanos (trials) in our lives, so that our souls may be refined.

With this mindset, let us prevail in overcoming the extraordinary challenges of these days. Especially, for those of us outside of Israel, may we also pray for the welfare of our brothers and sisters in Eretz Yisrael.

Although the conflict between good and evil is clear to those who have moral clarity, to others who lack discernment, they have become our verbal adversaries. Yet, even in our own lives, we may find the more challenging task of recognizing the line between good and evil within ourselves. May we also triumph over our evil inclination.

A Life Well-Lived

parasha Chayei Sarah 5784

“And the life of Sarah was one hundred years and twenty years and seven years; [these were] the years of the life of Sarah.”

– Genesis 23:1, The Complete Jewish Tanach

Commentary notes that there is a specific reason that the word “years” appears after each component number of the total number of years of her life. Inasmuch as each time frame of her life is to be understood in a certain manner, the following rendering is given: her childhood, young adulthood, and adulthood were all equally good (based on Rashi). Imagine an equanimity of identity, intention, and purpose spanning the entirety of a life – this was the life of Sarah.

This may be contrasted with the lives of many people in modernity. Common language, currently describes different formative years in a negative way, for example, the terrible twos, the rebellious adolescence, and the burdensome task of “finding oneself” given to the young adult.

And, with the proliferation of Wokism, today’s youth face even more challenges in regard to identity formation: falling into different identity groups, assigned by a movement based on identity Marxism. Individuality is cast aside in favor of identification with an external identity-group that is automatically defined by race, sex, and the ever-changing gender categories.

Yet, despite this smorgasbord of identity touted by the Woke Agenda, there is still something to say for the normative values and ways of life defined by the Bible. The wisdom of scripture, inspired by G-d may provide us with a framework of instruction for our lives. Especially, as the values of Western society continue to crumble before our very eyes.

Unless an individual embarks upon a steady path, replete with a moral component, then how can one navigate the vicissitudes of life? Too often, the formula of permitting the youth to experience life for themselves, without providing any clear guideposts, is the one taken by parents who have been influenced by the permissiveness of societal norms. Yet, there is still something to say for those throughout the world who are brought up within a more traditional framework. This would include those within cultures that embrace traditional morality, as well as those that uphold religious values.

The monotheism embraced by both Abraham and Sarah served as a rallying cry for their newfound beliefs, whereof each were committed to a high degree of sanctity in their lives, despite the idolatry and diminished moral sphere of the surrounding peoples of that time. Eventually, the three Abrahamic faiths influenced the world in a manner, whereby many people were called to a higher standard.

Comparatively speaking, as the standard of the world seems to decline in more recent times, it is even more important to plan a trajectory for our own lives, those of our children, and the future of society, even in the midst of societal breakdowns. We need a return to an unadulterated life of stability, purposeful intent, and commitment; instead of the rampant nihilism, experimenting, and seeking of entertainment, so common in modern society. May the pure, devoted, and moral life of Sarah serve as an example for us to seek meaning and the utmost good for our lives.

“Where there is no vision, the people cast off restraint; but he that keepeth the law, happy is he.” – Proverbs 29:18, JPS 1917 Tanach

The Three Angels

“Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.” – Psalm 51:6

“The glory of the L-rd was revealed to him in the valley of Mamre; and he, being ill from the pain of circumcision, sat at the door of the tabernacle in the fervor (or strength) of the day.”

– Targum Jonathan on Genesis 18:1, sefaria.org

“And the L-rd appeared to him. How? Three men who were angels came to him.” – Rashbam, sefaria.org

(selected passage Genesis 18:1-22)

Saadia Gaon contends, that because the three men that visited Abraham had departed, yet, Abraham remained in the presence of the L-rd, those three men, otherwise described as angels could not be counted as “identical with G-d” (commentary on Genesis 18:1, sefaria.org). Yet, the question remains that if only two angels arrived in Sodom, what occurred to the angel who goes unmentioned? Could the omission imply that the unmentioned angel remained with Abraham? If so, then, it may be said that it is as if G-d’s presence was present, as a result of the concomitant presence of this angel.

Truth is uncertain in the face of adversity; and, clarification is sought, yet, not always arrived at in a clear manner. And, so the mystery remains, in regard to the nature of the three angels, and their relationship to G-d’s presence that appeared to Abraham. Yet, it is noteworthy to consider that there is more to the narrative than we can comprehend; and, perhaps there are a few other clues to assist us in our understanding of the passage.

In further consideration of the angels being addressed as L-rd in both the singular and plural, the question may be asked, that if G-d is One, then perhaps this is a composite oneness, as denoted by the use of the word echad elsewhere in kitvei kodesh (holy scripture). For example, Adam and Eve are described as being echad. Also, the cluster of grapes brought back from Echol is “echad.” And, the men of the tribe of Judah that went out to battle are all described as echad. So, G-d’s Oneness, may be understood as a composite unity of three, if we stretch the margin of our intellect.

parasha Lech Lecha 5784

parasha Lech Lecha 5784

“Now the L-RD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.’” – Genesis 12:1, JPS 1917 Tanach

According to the Midrash, Abraham arrived at the realization that there was only one G-d, Who was the Creator and Ruler of all things. He realized this monumental truth, based upon his rational inquiry into the nature of all things. Although his father was an idolater, and the land from where he was from was steeped in idolatry, he was a thinker extraordinaire, who went above and beyond the narrative norm, in search of the truth.

Abraham pondered upon the brilliance of the sun that disappeared at night, and the moon that diminished at dawn. According to the Midrash, at first he thought that the sun was G-d. When its light was vanquished by the darkness at nightfall, he though that, perhaps, the moon was G-d. Because the people in the country he lived worshipped the celestial beings, he felt he was on the right track.

Yet, when Abraham saw the light of the moon vanish as the sun rose in the morning, he concluded that there must be a Creator, above and beyond both the sun and the moon. Abraham realized that there must be a G-d that rules both the sun and the moon. And, so, He attributed his concept of G-d to One Whom he could not see.

Even so, G-d calls to him at the beginning of the parasha. He responds immediately, because he already realized that G-d must exist. And, so belief in G-d is primary. If we believe that G-d exists, then we can seek him with all of our heart, like Abraham did. And, once we “find” G-d, then we can follow in the steps of Abraham, by demonstrating our “faithfulness” toward Him.

Belief in G-d is more than an abstract notion concerning His existence. Our belief requires a demonstration of our faithfulness toward Him by living according to His will. Nothing less will do; otherwise, there will be a disconnect between what we believe, and how we live our life.