Bible – Page 3 – holy scribbles

Golden Dust

weekly Torah reading: parasha Ki Tisa 5783 – Golden Dust

In regard to the debacle of the golden calf, after grinding the golden molten metal calf into dust, Moses throws the dust particles into the water; additionally, he compels the people to drink this. Why? Later in the accounts given in Torah, we learn the reason. This has to do with the sotah – the unfaithful wife who is put to the test, in regard to her innocence. She is compelled to drink water that has a little bit of earth, plus the erased letters of a written punishment if she is guilty of adultery. These words that make up the judgment include G-d’s name; the name of G-d is also erased along with the rest of the passage. If she is guilty, the written curse will be enacted.

This procedure is akin to the measures that Moses took, after grinding the golden calf into powder. Israel was guilty of adultery, in as certain sense, as well as idolatry, because to turn away for G-d to another god is a form of adultery. Elsewhere throughout kitvei kodesh (holy scripture), Israel is compared to a wayward wife, essentially an adulteress, because Israel turned towards all sorts of other gods. Recompense is made for Israel when they turn back towards H’Shem, thus effectively ending the separation.

This same parallel can be found in our own lives as well, for when we turn away from G-d, whether through neglect of our duties, indifference, or outright sin, a chasm opens up between us and G-d. “Your iniquities have been a barrier between you and your G-d, your sins have made Him turn His face away” (Isaiah 59:2, JPS 1985 Tanach). Although we are not made to drink bitter water, the result of our negligence has the effect of bringing bitterness into our lives, until we reconcile ourselves to G-d. May the bitter waters of our lives be sweetened from Above.

Shabbat shalom. If you appreciate this material,
please consider contributing a few dollars to my Shabbos fund
for wine & challah: tap here to contribute tsedokah

Closeness to G-d

parasha Yisro 5783 – Closeness with G-d

If the kohanim were required to prepare themselves to draw closer to G-d on Har Sinai (see Exodus 19:22), then how much moreso, do we need to prepare ourselves, in order to draw close to G-d in our lives, especially before prayer, whether at home or at the synagogue? Additionally, consider, that when the Ten Commandments were given, according to commentary, the entire world was enveloped in a silence that permeated the very rocks – all of creation was in awe. This should inspire our own sense of yiras H’Shem, so that we can develop the proper attitude of solemnity toward G-d and His word. “The beginning of wisdom is fear [awe, reverence, and respect] of the L-RD” (Psalms 11:10).

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.

Vanquished Dreams

Moses, who lost out on permission to enter the land, pleaded one last time with H’Shem. He did not expect to change the L-RD’s mind, based upon any merit that he might claim for himself; for, it was precisely his demerit, having struck the rock, instead of speaking to the rock, that compelled G-d to decree that neither Moses, nor Aaron would enter the Land. Yet, try and try again, for the sake of making an appeal to the L-RD, Who on several occasions in the past, relented from strict judgment against Israel.

To no avail, Moshe’s pleas only brought the retort that the L-RD had heard enough, he would not change his mind. Why, we may ask, when Moses acted on behalf of the people, the L-RD forgave them, and lessened the judgment; yet, in asking for himself, he is refused? Although I am not prone to speculation, one answer could be because of the high level of expectations the L-RD had of him, as well as Aaron, because of their leadership positions. For, more is expected of those who have greater responsibilities to others.

Yet, consider, that all was not lost upon Moses, for his error; rather, as Rashi comments, his consolation prize, so to speak, was permission to enter Olam Haba (the World to Come). And, this, in all estimation, is really the greater reward – one that we should also look forward to in great expectation. For, this world is like a corridor, where we prove ourselves to the L-RD, so that we may enter the banquet hall, symbolic of the World to Come (Pirkei Avos 4:21). Like Moshe, regardless of whatever unfulfilled dreams we may have in our own lives, G-d will grant an even greater reward to us, if we remain faithful to Him.

Daily Potential

“The L-RD your God has blessed you in all your undertakings. He has watched over your wanderings through this great wilderness.”

– Deuteronomy 2:7, JPS 1985 Tanach

While journeying from place to place in the wilderness, the L-RD provided the Children of Israel with sustenance, in the form of water from the well, manna from the sky, and quails, on that one occasion, that they ate for a month. Over a period of forty years, the fledgling nation of Israel was guarded, guided, and provided for by the L-RD. Although, this time was also used to test them, when provisions seemed to run scarce, or they had growing temptations about returning to Egypt, where there was not only more variety of food, rather, also, security in knowing where food would come from every day to put on their table. Their provisions in Egypt, even as slaves, seemed more sure, than the day to day trust that they needed to place in the L-RD, who only provided for them on a daily basis, as opposed to provisions that could be stored, after procuring what seemed sufficient for a week or two.

Perhaps, the adage, “one day at a time,” really seems significant, with respect to the way they lived their lives for forty years. And, the same adage can be applied to our lives today, with respect towards a trusting in the simplicity of life, when we focus on needs, as opposed to wants. For, only inasmuch that we can depend on the provision of the day, for both our material and spiritual nourishment, can we live in appreciation of each day, as a unique, unrepeatable basic unit of time, that brings certain opportunities for our growth as individuals. There is a teaching that each day has its potential that is offered in its own time. This is akin to the offerings of the moadim (appointed times), “each on its own day” (Leviticus 23:37). So, that in regard to the days of our lives, we may achieve what G-d’s expectations are for us, adding day upon day, in order to accumulate understanding, experience, and wisdom.

Guard Your Speech

holy scribbles: parashas Matos Massei 5782

“When a man voweth a vow unto the L-RD, or sweareth an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth.” – Numbers 30:2, JPS 1917 Tanach

Although the specific kinds of vows and oaths, referenced in the above-mentioned commandment apply to certain situations, within the context of Judaic law, the general principle is encapsulated, “he shall not break his word; he shall do according to all that proceedeth out of his mouth.” Therefore, the premise may be applied to more commonly found issues, regarding the integrity or lack of integrity of speech.

In our own lives, there are many stipulations that could be identified in terms of the words that we speak. For example, oftentimes what is said in anger is not to be taken seriously. It is better to acknowledge what may have been said out of anger as inappropriate, making amends for the emotional harm done. This requires the counterpart of forgiveness by the recipient.

Any commitments we make to ourselves or others should be kept or not made at all. The Sages were very skeptical about making vows of any sort, saying that it is better to not vow at all. The L-RD appreciates a sincere effort in all that we do for His sake; it is better not to boast about our intentions. Bragging will only lead towards a negative consequence, akin to the adage, pride before a fall.

Additionally, all of our words should be chosen carefully, in accordance with humility. Idle chatter will be scrutinized by the heavenly court at the judgment. We will be subject to the consequences of every idle word spoken. Ill-spoken words will also be taken into account, as well as words of judgment against others. Taking all of this into consideration, it is better to remain silent, than to speak without thinking. Let us guard our speech from now on.

“Set a guard, O L-RD, to my mouth; keep watch at the door of my lips.”

– Psalm 141:3, JPS 1917 Tanach

Shavuot 5782 – Renewal of the Faith

At Sinai, B’nei Yisrael (the Children of Israel) encamped as one. To the eyes of the nations at the time, this massive throng of people, trekking through the desert, may have appeared to be a behemoth, compared to oxen that tear out the roots of the grass they eat, thus completely destroying a field, without its possibility of growing back; yet, from the vantage point of heaven, the people were a divinely chosen nation, being guided into their destiny, via the many tests and trials in the wilderness.

Thus, from an external perspective, based only upon outward appearances, the two-million-person multitude may have appeared somewhat disordered, and haphazard in its wandering through the wilderness. Yet, not so, from H’Shem’s perspective, nor from the understanding of Moses, the leader of this people.

The continual march of the Jewish people throughout history as well, has not been haphazard. The prophets foresaw our destiny, and paved the way for our understanding, so that we know that our return to Israel had a lot more to do with divine intention, than from political maneuverings. On Shavuot, we recall the giving of the Torah at Sinai, the same commandments that are in effect today, as our national constitution, so to speak, as a nation.

parashas Metzora 5782

“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 (priest). 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 his 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? Because H’Shem is merciful, He is not interested in only chastising us for our sins. Rather, He will send an early warning signal to serve 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.

The isolation of the metzora is akin to our sheltering in place, amidst the restrictions that began, in an attempt to counter the proliferation of the modern-day plague, the Corona Virus. Like the Biblical leper who is sent outside of the camp, where he is in isolation, for the purpose of reviewing his thoughts, speech, and action, so that he may rectify his ways, we, too, in like manner, may continue spend our time wisely.

In acknowledgment of the fragility of life, and the need to maintain our level of kedusha (holiness) every day, we should examine our conscience, and rectify our faults. Many of us have already had plenty of time to do so, by searching our hearts, and carrying out what is referred to in Hebrew as heshbon hanefesh, literally, an “accounting of the soul.” H’Shem may very well be affecting a judgment upon the world, for the purpose of bringing us to this awareness through a major wake up call.

Carry On

“And thou shalt make staves of acacia-wood, and overlay them with gold. And thou shalt put the staves into the rings on the sides of the ark, wherewith to bear the ark. The staves shall be in the rings of the ark; they shall not be taken from it.” – Exodus 25:13-15, JPS 1917 Tanach

On the commandment, “they shall not be removed from it” (Exodus 25:15), R’ Hirsch comments that because the poles that were placed in rings on the sides of the Ark of the Covenant were to always remain there, to carry the Ark, symbolically, this represents that the Torah itself is not bound to any one place; rather, wherever one goes, the teachings are meant to accompany him or her. Thus, G-d’s words are meant to be our companions, so to speak, even as we look towards His presence to guide us.

I would proffer, that the same idea holds true, chronologically, that the veracity of Torah carries its own weight, and holds true across the ages. Thus G-d’s commandments should be no less compelling today, then they were on the day that they were given at Sinai. Yet, even so, many forces in society tug at the heartstrings of the average human being, attempting to lure one’s understanding away from the truth. We are challenged to remain steadfast, by not going along with the zeitgeist; rather, that we remain loyal to G-d, even though many people may view the commandments as passé, a relic of the past.

G-d’s words through Moses and the prophets, as well as all throughout all of kitvei kodesh (holy scripture) are a moral compass, especially in times of tumult and confusion. Without the express knowledge of the pure unadulterated truth, how can mankind even know left from right, up from down, or good from evil? In general, we would not even know what direction we are headed, unless we have the “divine blueprint of life” to guide us along the way. So, let us not stray from the path, nor err in our judgment, as we encounter various elements in society that are not in accord with the truth. For, truth is not relative; rather, truth is an essential constant, like a compass always pointing in one direction.

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).