Uncategorized – holy scribbles

parasha Shelach 5784

parasha Shelach 5784 – A Different Spirit

The weekly reading from the Torah is parasha Shelach, having to do with the sin of the spies, excepting – Joshua and Caleb – that prevented B’nei Yisrael from initially entering the Land, only one year after the Exodus. It is written that Caleb had a different spirit…

The story of Caleb is a message of faith and resilience embodied by Caleb. Caleb went to the Cave of Machpaleh in Hebron, in order to pray in the merit of the Patriarchs and Matriarchs. For this spiritual effort, he was protected against the calumny of the other ten spies.

Caleb’s faith and connection to the divine were instrumental in preserving his integrity and vision during challenging times. His integrity was preserved by a transcendent G-d. Caleb’s story further serves as a reminder of the transformative potential of turning to HaShem during difficult moments.

These moments will sustain us, as we recall our yeshuos from Above, when we might have succumbed to the rampant negativity around us. In like manner that both Joshua and Caleb were preserved, our integrity may be left intact when we seek the protection that only G-d can offer us. We cannot always act on our own; although, G-d appreciates the effort.

Yet, He also favors us when we turn to Him, in acknowledge of our dependency on His strength, to make the circumstances in our lives, regardless of how challenging, conform to His will – all for the best, because we have placed our upmost trust in Him.

parasha Yisro 5784

parasha Yisro 5784 – Lighten the Burden

Moses sat as magistrate (judge) over the people, while the people stood before him, with their inquiries of G-d. Moshe’s father-in-law, Yisro, gave him advice, saying that rather than wear himself out, and the people, he should delegate his ruling capacities to others, while only ruling himself on the more important cases.

Our burdens, cares, and worries should not be kept to ourselves. At the very least, through journaling, in a private journal, the act of writing down our concerns in life, will help to lift the weight off of our shoulders, as they are transferred to paper by pen or pencil, or onto a digital medium, typing out words formed by pixels.

As individuals, we can also reflect later upon what we have written, so that we can learn from our experience. Our nisyanos (sorrows) can become transformative, so that we may find joy later down the road. Yet, if we persist in our ways, we have no recourse toward self-improvement.

Moreover, through words, the expression of our inner thoughts become clearer, than before we spoke or wrote down what we want to convey, about our concerns. Our lives become better in terms of the quality of our lived experience. This is true as well, for the lives of others, because our newfound lightness of spirit and renewal of heart and mind will have a positive influence on others.

It is important to keep in mind, that we should first and foremost cast our burdens upon HaShem, so that He may lighten the load for us. Yet, it does help to be self-reflexive by writing out our thoughts first, and contemplating our ways and challenges in life.

Then, once we are clear on the perspective, from outside of our problems, rather than caught up in their sway, we can better formulate the words to describe the issues we are facing, and make a clear plea to G-d, or share with others. For the bold, even blogging our personal realizations may serve to help others, to learn from our own experience.

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.

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.

parasha Bamidbar 5783

“He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye.” – Deuteronomy 32:10, JPS 1917 Tanach

“There He surrounded them and encompassed them with the “clouds of Glory”; He surrounded them with the banners on their four sides” (Rashi; sefaria.org). The tribes were encamped around the Sanctuary: three tribes in each direction. The Levites were in the center; “those who encamped before the Tabernacle to the front, before the Tent of Meeting to the east, were Moses and Aaron and his sons, guardians of the charge of the sanctuary” (Numbers 3:38).

The tasks of the Levites were divided amongst the three Levitic families from Gershon, Kohath, and Merari – the three sons of Levi. “The Torah gives the camp locations and the assignments of the three Levite families in carrying the Tabernacle and its accessories when the people traveled. The holiest items were the province of the Kohathites, next came the Gershonites, and the least holy items were carried by the Meratites” (p. 739, Stone Chumash).

Central to the entire formation, was the Ark of the Covenant in the Mishkan. The Shechinah would rest in between the golden cherubim that were made from a single piece of gold on top of the Ark. This is the continuation of G-d’s voice at Sinai; the Ark housed the commandments that were given by Him.

The revelation of H’Shem at Mt. Sinai was central to B’nei Yisrael; so, too was the Mishkan. King Solomon, who built the first Temple – a permanent version of the Mishkan – wrote “fear G-d, and keep His commandments; for this is the whole of man” (Ecclesiastes 12:13, JPS). These are words of wisdom that denote the centrality of the commandments to our lives.

Redemption of Israel

dvar for parasha Vayeira (Exodus 6:2 – 9:35) 5783

Moses was not content with the status quo at the time that he was growing up in Pharaoh’s court. Having known of his lineage, that he was indeed a Hebrew, raised up by Pharaoh’s daughter, Batya, he commiserated with his brethren. In all likelihood, he sought solace apart from the court activities, solitude away from the regal distractions of luxury, and took early morning walks prompted by his soul-stirrings.

On one of these walks, he encountered one of his brethren being beaten by an Egyptian taskmaster. He defended his brother against the Egyptian, and buried the Egyptian in the sand. Perhaps, he thought that this would motivate the Israelites to rise up against their captors. Yet, when he learned the next morning that his reprisal against the Egyptian was known, he was compelled to flee for his life.

He became a shepherd in Midian, and once, while searching for a stray sheep, encountered G-d at the burning bush. So, it wasn’t until forty years after leaving Egypt, that he was given his mission from G-d to serve as the redeemer of his people Israel, alongside his brother, Aaron. And, through G-d’s intervention for the sake of His people, the plagues were sent upon the Egyptian people, as mentioned in parasha Vayeira, wherein the first seven plagues are noted.

It is human nature to be drawn toward some higher purpose in life, unique to the calling of ourselves as individuals. Yet, too easily, without the proper soul-searching necessary in order to find one’s purpose in life, people may get caught up in the most convenient way to find ready-made meaning, such as a movement that promises some type of liberation for self and others. This is not the way to discover one’s true purpose in life, and the implications are far-reaching.

On the one hand, if we bury our heads in the sand like an ostrich was mistakenly thought to do, then we will perceive nothing like we should, within the framework of truth, values, and responsibility. Moses knew who he was; his identity was secure in his association with his kindred people, the Israelites. Today, many in the West suffer from identity confusion at the core of our beings, if our roots have been severed.

And, in such a climate of dissociation from heritage, not anchored in past traditions, beliefs, and practices, lost in doubt about their purpose, people can be easily swayed. Consequently, riding on the wake of the false promises of progressivism, the masses will eagerly receive the promise of a utopia.

Moses was chosen as the redeemer, to bring the message of freedom, along with Aaron to Pharaoh. Moses served as a conduit for G-d’s power, expressed through the plagues and the miracle at the Sea of Reeds. We look to the Final Redeemer, who will serve as a beacon of light in this world of darkness.

Sanctification of the Self

parashas Terumah 5782 – A Model of Sanctification

The sanctification of our lives is dependent upon recognizing the difference, not only between sacred and mundane, rather also between sacred and most sacred. Therefore, in light of a godly perspective, we may characterize these aspects of our lives in the following manner: In accordance with the template for our lives, as per this discussion, the Mishkan contains two spaces within. The Kadosh Kadoshim (Holy of Holies), where the ark of the covenant was kept; and, the Kadosh (Holy), where the incense mizbeach, menorah, and showbread table were contained.

These three components within the Kadosh, may be said to represent prayer, wisdom, and kitvei kodesh (holy scripture). Inasmuch that it is written, “man shall not live by bread alone, but by every word that proceeds from the mouth of G-d,” we may view bread as symbolic of the word of G-d. The light of the seven-branched menorah was maintained by seven oil lamps on the top of each branch. In kitvei kodesh, both light and olive oil represent wisdom. And, finally, the smoke of the incense mizbeach (altar) is indicative of our prayers rising up toward Heaven.

These three components were essential to the avodah (service) of the Mishkan, performed by the Levites. And the corresponding attributes are key for our avodah (service) to G-d. Primarily, if we “feast” upon the word of G-d, especially on Shabbos (the Sabbath), which was when the twelve loaves on the showbread table were eaten by the kohanim (priests), then we are providing ourselves with a rich banquet of truth, and the values derived thereof, in order to nourish our soul. Through abiding in the word, we will acquire wisdom; and our prayers may be based on scripture as well. The three aspects of the accoutrements in the Mishkan are part of the whole.

Continuing on with the extended metaphor for sanctification, we find the significance of the Kadosh Kadoshim (Holy of Holies), such that the ark is the repository for the commandments of G-d, that we are to follow, in order to obtain a level of morality in accordance with what was prescribed from Above. These are unchanging, a certain guide in the storms of life, and not subject to the shifting sands of modernity. They are the backbone of our uprightness in the eyes of G-d. As such, they also represent the crux of our thought, speech and action – directives for the guidance of the soul. Moreover, because G-d’s presence rested upon the kapores (cover) of the ark, we are reminded of G-d’s presence within us, when we make ourselves tabernacles.

So, while on the one hand, it is well known that we need to keep ourselves from becoming entangled in the mundane affairs of the world, in order to focus on what is sacred in our lives. We need to also recognize the role of the Most Sacred in our lives, the potential to remain in G-d’s presence, as long as we maintain a constant diet of the word, enlighten our souls with the wisdom of G-d, and pray in all sincerity, so that are prayers are lifted up to Heaven.

The inner sanctum of our souls, where only we may reside, along with G-d’s presence, is a place where G-d may communicate to us as individuals. Whether through our intuition, insight, or other kinds of influence, this is our refuge, where others may not enter. We do not need to take everything about ourselves outside of the holy place within us, for others may not always understand. Yet, G-d is our Counselor, and Guide, whom we should be able to communicate with, from the depths of our heart. He serves this role for all who seek Him, because as human beings we are limited in our ability to shoulder all of our burdens on our own. And, while others may help us, scripture tells us, “Cast thy burden upon the L-RD, and He will sustain thee” (Psalms 55:23, JPS 1917 Tanach).