holy scribbles

parasha Bereishis 5784

“He placed at the east end of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.” – Genesis 3:24, JPS 1917 Tanach

Even though Adam and Chava lived in Gan Eden, a paradise on earth, when they partook of the Tree of Knowledge of Good and Evil, contrary to G-d’s commandment not to do so, sin entered the world. This brought about inevitable death, as a consequence of severing their connection to G-d. “Your iniquities have separated between you and your G-d” (Isaiah 59:2, JPS).

Angels with flaming swords were stationed to guard the Tree of Life. The intent was to prevent Adam and Chava from living forever with their newfound knowledge of good and evil. This is a profound passage, that must be reflected upon. The disobedience of Adam and Chava led to their expulsion from the garden of Eden.

Moreover, since they were no longer in accord with G-d’s will, their lives and those of their progeny would have been in a constant state of flux forever. The discord that now existed from an admixture of good and evil in the world, would have continued in perpetuity. Even so, today, the ramifications of disobedience persist. We are subject to the jetsam and flotsam of good and evil, both within the world and within ourselves. How can we recognize this amalgamation? Only by sorting out its component parts within us through discernment using G-d’s wisdom.

“The line separating good and evil passes not through states, nor between classes, nor between political parties either – but right through every human heart – and through all human hearts” (Alexandr Solzhenitsyn, Gulag Archipelago). Thusly said, the Russian dissident touched upon a universal truth, that sheds light on the true human condition today.

The current social climate obscures this truth in favor of a blame game, casting aspersion on so-called oppressor groups, institutions, and historical narratives that don’t give credence to the narrative norm. The solution is to look within ourselves, in order to delineate bad from good, and change our own character, based upon the realizations that we our granted through an examination of conscience. “It is impossible to expel evil from the world in its entirety, but it is possible to constrict it within each person” (ibid.). May G-d guide us in this endeavor.

Sukkot 5784

“On the fifteenth day of the seventh month ye shall have a holy convocation: ye shall do no manner of servile work, and ye shall keep a feast unto H’Shem seven days.” – Numbers 29:12, JPS 1917 Tanach

The festival of Sukkot, as prescribed in Torah, included offerings for the nations for their protection from affliction. There were a total of seventy bulls offered over a period of seven days. This specifically designated amount of offerings corresponds to the primary nations mentioned in Genesis (Sukkah 55b).

In the future, all of the nations will be required to worship in Jerusalem (it is likely to presume that they will send delegates). This is a sign of the Messianic Era, when Moshiach will reign from Jerusalem:

“And it shall come to pass, that every one that is left of all the nations that came against Jerusalem shall go up from year to year to worship the King, the L-RD of hosts, and to keep the feast of tabernacles [Sukkot].” – Zechariah 14:7, JPS

“And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the L-RD, to the house of the G-d of Jacob; and He will teach us of His ways, and we will walk in His paths.’ For out of Zion shall go forth the law, and the word of the L-RD from Jerusalem.” – Isaiah 2:3, JPS

Beneficial Design

Shabbat Shuvah 5784 – Beneficial Design

“And they shall say on that day, ‘Surely it is because our G-d is not in our midst that these evils have befallen us.’” – Deuteronomy 31:17, JPS 1985 Tanach

“They will be intelligent enough to conclude that all the troubles which suddenly overtook them must be due to G-d having deliberately left their midst.” – Ohr HaChayim, 31:17, sefaria.org

The key word here in this commentary is “deliberately,” as if it is implied that we will eventually realize that our own sins compelled G-d to abandon us. This is an important connection for us to make, whereas without recognizing our own complicity, could lead us to blame G-d for His abandonment of us, as if we had no part in the matter.

Let us consider our attitude, whether or not we blame G-d for harsh events in our lives, holding Him accountable for our suffering, without acknowledging the sins that created the distance between us and Him in the first place. The point being, that it is the wrong attitude to have, a spoiled mindset to think that we deserve better, despite our abandoning Him through our own misdeeds.

And, yet, He is compassionate and merciful, inasmuch that hiding His face from us, He desires us to cry out with a heartfelt repentant stance, taking it upon ourselves, to return to Him, in all of our ways, in order to elicit His forgiveness. Thus, it may be seen in regard to what is sometimes called today “tough love,” for example when parents stop enabling their children who exhibit poor behavior, and, rather, deny them assistance, or any kind of monetary support until they correct their errant ways.

And, so, we do not understand G-d to be capricious: rather everything is ultimately designed for our benefit, even the chastisement that is placed upon us, when we go astray of G-d’s commandments. For nothing happens by chance in an ordered world, that is a world whose order is often above our own understanding. Any randomness that appears to occur is only based upon a perspective that does not have the level of emunah (faith) in H’Shem that accepts His sovereignty over all events in the world, as well as those that occur to us on an individual level.

To understand that everything happens according to G-d’s will, or is permitted by Him, is to recognize His absolute sovereignty in all realms of life. Moreover, He is not to blame when bad things happen to good people, for man is responsible for his own sin against his fellow man; and, if G-d permits something bad to happen to us, it is for a reason, that we should attempt to understand.

Otherwise, we will fall prey to a lack of faith in Him as Sovereign King over our lives. Avinu Malkeinu (our Father, our King), shema koleinu (hear us), and grant us peace of mind. Grant us understanding, so that will not react with anger toward You, when bad things occur in our lives.

For to exhibit anger about our circumstances is to deny Your sovereignty. Cause us to return to You, especially as we feel compelled to do on Shabbat Shuvah (the Sabbath of Repentance), so that we do not hold any grudges against the very one whose wisdom soars above our own.

Creation as Witness

weekly Torah reading: parasha Ha’azinu 5784

“Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel.” – Deuteronomy 31:19, JPS 1917 Tanach

Moshe teaches B’nei Yisrael a song that will serve as a witness against the people, when they turn away from H’Shem in the distant future. The song connotes the response of Creation to the mitzvoth (good deeds) and aveiros (transgressions) of B’nei Yisrael.

The idea, as explained in commentary, is that all of Creation will respond in proper accordance, to both the good deeds and sins that are committed in the future. Thus, the children of Israel would be held accountable, so to speak, by all aspects of G-d’s creation found in the biosphere.

This is really an amazing condition, that seems nothing short of what might be called mystical, or at least spiritual in its fulfillment. Yet, in theological actuality, this simply has to do with G-d’s sovereignty. For He is L-RD over all of His creation; and, furthermore, his moral law is as if interwoven into the very fabric of creation.

Some aspects are already clear, as mentioned previously in Torah; for instance, an abundance of rain for the crops when Israel is in obedience to Torah vs. the withholding of rain when Israel transgresses. Yet, overall, the imagination can only wonder how else the promises would be fulfilled. Additionally, whether this actuality may apply to our own lives today, is wondrous to ponder upon.

Examine Yourself

As Rosh HaShannah approaches, when we begin to weigh our lives in the balance, during the month of Elul, determining for ourselves by way of “examining our conscience,” whether we have been living according to H’Shem’s standard, we will benefit from the endeavor when we do not cheat ourselves. For example, it may be too easy to weigh our good deeds against our faults, tipping the scale to the positive by ignoring some of the negative aspects of ourselves. Yet, on the other hand, if we focus too much upon the negative in regard to ourselves, we may risk bringing our emotional levels down too low. Rather, we should seek an honest account and balance the scale, with the help of H’Shem.

Ideally, we should focus on acknowledging our sins without hiding any iniquity from ourselves. “I acknowledged my sin unto Thee, and mine iniquity have I not hid; I said: ‘I will make confession concerning my transgressions unto the L-RD, – and Thou, Thou forgavest the iniquity of my sin” (Psalm 32:5, JPS). For, H’Shem will search our souls, as is written, “The spirit of man is the lamp of the L-RD, searching all the inward parts” (Proverbs 20:27, JPS).

We need to do a thorough cleansing before the Day of Judgment, when we pass before H’Shem, like sheep being counted by a shepherd, so that we will only be judged favorably by H’Shem, because we have judged ourselves first in a thorough manner. Our value-response to the moral code that H’Shem has given us, within the framework of the Commandments is integral in this endeavor. Unless we respond in a positive way to the moral law, these laws remain detached from our daily conduct. H’Shem requires a commitment on our part to respond to His call.

May we take an honest look at ourselves, not tipping the scale in either direction, for if we ignore our positive qualities, we may end up depressing ourselves, as mentioned elsewhere. Even so, this is more than an assessment of “strengths and weaknesses.” Rather, this should be a consolation to the soul, to be cleansed of guilt and sin, before standing in the presence of the King. For, if we confess our sins, H’Shem will faithful to us, and forgive our aveiros (sins). May our prayers ascend to G-d at the sound of the shofar, carried upon the merit of the Redeemer (see uva l’tziyon, Isaiah 59:20):

“And a redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith the LRD.” – Isaiah 59:20, JPS 1917 Tanach

Choose Life

parasha Nitzavim-Vayelech 5783

“See, I set before you this day life and prosperity, death and adversity.”

– Deuteronomy 30:15, JPS 1985 Tanach

To accept this statement, it can be said, requires an acknowledgment of an omniscient G-d, Who has the good in mind, for our well-being. To be reliant on His discernment, of what is life-affirming and prosperous for us, versus what is destructive to the soul and adverse to our moral growth, is to accept standards that are given by a Higher Wisdom than mankind can contrive on his own.

Thus, G-d not only gives us the consequences of choosing life or death (to follow what is good for us, and avoid what is bad) according to His commandments, He also encourages us to choose life, so that our soul may flourish, and ultimately be granted chayei olam (eternal life). Sforno comments that “life” refers to “eternal life, not just life on earth,” and death refers to “eternal oblivion” (see Sforno’s commentary on Deuteronomy 30:15, sefaria.org).

Yet, mankind cannot design a set of principles, consisting of rules and regulations, concerning what is permissible vs. what is impermissible, and in doing so, guarantee our personal well-being, let alone our entrance into Olam Haba (the World-to-Come). This can be clearly demonstrated by most of mankind’s inability to govern his own passions. That being the case, anyone unable to tame his own unruly nature, is certainly not fit to govern others.

The Torah takes this into consideration, by requiring a King of Israel to not only write his own Torah scroll, but to have the Torah with him at all times, in order to discern right and wrong from its instruction. That is to say, that a king, according to G-d’s requirement, is not above the law. The Torah “shall be with him, and he shall read therein all the days of his life; that he may learn to fear the L-RD his God, to keep all the words of this law and these statutes, to do them; that his heart be not lifted up above his brethren” (Deuteronomy 17:19-20).

Embracing Virtue

“See, I have placed before you this day life and good, death and evil.” – Deuteronomy 30:15

How can we freely choose, based on information that will permit us to make an informed decision? If we know right from wrong, then, we should have enough discernment to make the best decision for all who will be affected by that decision. Yet, if we lack discernment between right and wrong, and knowledge of good and evil, what precedent do we have to base our decisions upon? This is the tragedy of post-modern culture, that deprived itself of truth.

G-d is like a loving-parent, who sets clear boundaries and expectations with consequences for the child’s behavior. Out of the mouth of G-d proceeds the reward for doing good, and the judgments for wrongdoing (Lamentations 3:38). If we are unaware of G-d’s commitment to our moral condition, wherein He has made everything clear to us for our sake, then we are no better off than if we were in unchartered waters.

If we attempt to navigate life without a map, what can our decisions be based upon, except for subjective notions of right and wrong, that might be vague and ill-defined? The truths established in scripture are time-tested, and will not be undone by the attempt to undermine Western civilization today. This has been going on for centuries, ever since the French Revolution and the Enlightenment.

And, now, the cultural revolution that has captured the institutions of society is wreaking havoc upon classical Western values. Yet, the value of scripture, and the qualities that are promoted by its teachings, such as truth, forgiveness, and compassion are even more important now than ever before. Our humanity is at risk if we fail to embrace the virtues that make us human.

parasha Ki Seitzei 5783

“When thou buildest a new house, then thou shalt make a parapet for thy roof, that thou bring not blood [guilt] upon thy house, if any man fall from thence.”

– Deuteronomy 22:8, JPS 1917 Tanach

“Roofs of houses in the ancient Near East were flat and were regularly used for a variety of purposes: drying and storing produce, strolling and socializing, and sleeping in warm weather.” (p.201, The JPS Commentary Deuteronomy). The danger of falling off the roof was a constant risk unless a parapet was put in place around the perimeter of the roof.

The literal translation of the verse is “lest a fallen one should fall.” How can that be? How can one be fallen, even before he falls? The phrasing implies that the one who might potentially fall was already a sinner. Therefore, the fallen one is due punishment from H’Shem, for some sin that had already been committed.

Yet, we are commanded to build a parapet so this “fallen one” does not fall and injure himself on our own roof. Following the commandment, prevents the punishment from being enacted upon a “fallen one,” through neglect, were the homeowner otherwise not as conscientious to put a protective fence in place.

That is to say, that bad things happen through the instrumentation of others who are lacking in character. Yet, G-d’s people are called towards righteousness, in all of our ways. Moreover, we have the responsibility of being considerate, for the sake of others. If something negative occurs, let it not be on our watch.

The Value of a Tree

weekly Torah reading: parasha Shoftim 5783

“For is the tree of the field man, that it should be besieged of thee?”

– Deuteronomy 20:19, JPS 1917 Tanach

The Torah warns against the desecration of trees, when in the heat of battle, as if one would start chopping down trees that were in the line of battle, perhaps, out of an overzealous nature. Especially important to consider, is the value of fruit trees. Although, trees that do not bear fruit would be permitted for use as bulwarks in a siege. However, above and beyond these practical considerations, is the inherent comparison of a man with a tree, implying a likeness.

A tree, part of G-d’s creation is not permitted to be destroyed without a specific purpose in mind that is constructive & brings benefit to others. G-d’s creation, may be viewed as “resources” to be used wisely. If left standing, rather than being chopped down indiscriminately, a fruit tree will bear fruit, according to its design. Man, who is able to stand upright (yashar) in righteousness, according to G-d’s intentions for him, is also, figuratively speaking, able to bear fruit.

Moreover, just as a tree needs roots to draw sustenance, and be grounded with a foundation, permitting it to stand, so does man need roots in his heritage, values, and community. All human beings are designed like unto trees, inasmuch that we need a solid foundation in life to thrive. Without strong roots, the storms of life cannot be weathered. Also, in like manner that a tree’s branches reach outwards, we also need to reach out to others, and even more importantly to stretch out our hands in prayer, and reach out to Shomayim (Heaven).

Nothing in life is superfluous; therefore, just as trees are to be valued for their benefits, so are we to draw appreciation in life from all whom we encounter. There are many trees in a forest. We can walk from one end of a forest to another, assuming that we do not get lost along the way, without even paying attention to the many varied kinds of trees in the forest. Unfortunately, we can do the same in life, from beginning to end, without appreciating the many people we pass by day by day, without a second thought given to their uniqueness. Or, we can acknowledge our own uniqueness in G-d’s eyes, and therefore appreciate the uniqueness of others as well.

The Cost of Freedom

weekly Torah reading: parasha Re’eh 5783

“And thou shalt remember that thou wast a bondman in the land of Egypt, and the L-RD thy G-d redeemed thee.”

– Deuteronomy 15:15-18, JPS 1917 Tanach

Because the Israelites were taken out of Egypt, having been freed from slavery, we are no longer meant to be slaves in perpetuity. Yet, certain circumstances would lead to a Jewish person having to sell himself as a servant to another person. This included when a thief was unable to make good on a return of the items, monetarily that he had stolen.

And, so, the midrash addresses this circumstance: “the ear which had heard G-d say at Mount Sinai: ‘do not steal,’ and which had heard G-d say: ‘the Children of Israel are My slaves,’ needs to be reminded of this by being pierced after having opted to ignore both of these statements by G-d” (Chizkuni on Deuteronomy 15:17, citing Rashi; sefaria.org).

In other words, it is an insult to G-d as well as oneself, to disregard the status given to us at Sinai, via the covenant. G-d’s people are meant to serve Him; we should not forsake that priority, by serving another. Even so, we should not enslave ourselves to anything, that would deprive of us serving G-d, by way of the commandments.

To voluntarily choose a life that is devoid of acknowledging the One Who brought us out of bondage, is to forsake the purpose of our freedom. Unless careful consideration is given to the reason that G-d brought us out of Egypt, we will not have the full picture.

According to chazal (the sages), after being freed from physical bondage, G-d gave us the Torah, so that we would have a moral compass, in our lives, in order to prevent us from enslavement to sin. Therefore, by serving G-d, we are able to transcend our lower inclinations, that would otherwise compel us to stray from our pursuit of righteousness.

Today, the compass spins wildly in society, with no steady direction. Now, more than ever, the imperative to remain on a steady course is essential. When we pray, we pray to the East, toward Yerushalayim. When we lift our hearts to our Father in Heaven, we may also cast our eyes toward things Above.

Our freedom to worship, to speak with integrity, and promote the values that we uphold shall not be infringed upon. And, most of all, our conscience must remain free. The narrative norm sweeping the West is meant to undermine traditional religious beliefs and values. It is better to be a servant of G-d, than to be slave to the mentality of an ideology that seeks to have all conform.