Sooner the Better

B”H


parashas Va’eira 5781 (Exodus 6:2 – 9:35)


Despite our own impatience, in a world of instant gratification, at times, life may convey in no uncertain terms, that situations may get worse, before they can get better. This appears to be the case for the Children of Israel who had been enslaved for several hundred years in Egypt. When the redeemer appeared, he explained that G-d has visited His people. “When they heard that the L-RD had remembered the children of Israel, and that He had seen their affliction, they bowed their heads and worshipped” (Exodus 4:31, JPS 1917 Tanach). Shortly later, Moses and Aaron appeared before Pharaoh, saying, “Thus saith the L-RD, the G-d of Israel: Let my people go” (Exodus 5:1, JPS). Yet, Pharaoh refused to do so; additionally, he increased the burdens of Israel, so that they would not have time to foment rebellion (Zohar).


The Hebrew officers complained to Pharaoh; then they approached Moses and Aaron. “Ye have made our savour to be abhorred in the eyes of Pharaoh” (Exodus 5:21, JPS). The literalism of the Hebrew language, in this case, implies extreme contempt on the part of Pharaoh for the Children of Israel. Moses was blamed, essentially, for his effort to free the people, as if Pharaoh’s recalcitrance, and subsequent aggression towards the people was his fault, inasmuch that Pharaoh made their plight worse than it had been, before the intervention of Moses. Moreover, Moses in turn complained to G-d, because of his own disillusionment at the setback to gaining freedom for the Children of Israel.


Yet, despite all of this, G-d sent Moses back to Pharaoh, to make the assertion a second time, that if he did not let the people go, there would be certain severe consequences. And, so, the plagues ensued in sequential progression, about one plague a month. Each time Moses specifically told Pharaoh what would occur, if he did not relent of his stance against the people; and, each time the plague brought havoc upon Egypt. One point to make is that these plagues did not effect the Children of Israel.


“And I will set apart in that day the land of Goshen, in which My people dwell, that no swarms of flies shall be there; to the end that thou mayest know that I am the L-RD in the midst of the earth. And I will put a division between My people and thy people” (Exodus 8:18-19, JPS). “All the cattle of Egypt died; but of the cattle of the children of Israel died not one” (Exodus 9:6, JPS). “Only in the land of Goshen, where the children of Israel were, was there no hail” (Exodus 9:26, JPS). How remarkable that a hedge of protection was placed around the Israelites in Goshen. Even today, as the final redemption approaches, refuge may be sought in G-d, as the plagues increase.

Forgiveness

B”H

parashas Vayechi 5781

“And as for you, ye meant evil against me; but G-d meant it for good, to bring to pass, as it is this day, to save much people alive.”

– Genesis 50:20, JPS 1917 Tanach

Joseph’s perspective, in regard to the events in his life, spanning a period of twenty-two years, was such that he recognized a higher purpose to his suffering: inasmuch that his suffering led to a greater good, for himself, his family, and all of Egypt, as well as the surrounding peoples. Surely, knowing that the challenges that he endured throughout life were part of G-d’s divine plan to provide for the children of Israel, and sustain many peoples, during the seven year famine, compelled him to transcend the causal events that led to this provision.

Therefore, he was in a place of understanding, wherein even the precipitant event, when his brothers cast him into a pit, then sold him as a slave to traders who brought him down to Egypt, could not be viewed through the taint of blame. Nor did he hold his brothers responsible for what ensued, the many further trials that he faced in Egypt, before being placed in charge, second to Pharaoh. Rather, he attributed all, to the hand of G-d, whose design was implemented through a means that only appeared to be human related.

The hindsight gained into the purpose of his undoing, and journey from slave to royalty, permitted him to forgive his brothers, to the extent that no trace of ill will towards them existed in his newfound relationship with them. For, he explained to them, “ye meant evil against me; but G-d meant it for good” (Genesis 50:20, JPS). Therefore, he acquiesced to G-d’s will, without concern for a cause and effect view, that would only render the events of his life as near happenstance, without any greater purpose.

So too, may our lives be viewed, especially with the greater understanding of seeing in retrospect, what may have transpired to bring us to where we are today. No one lives in a vacuum, nor does anyone go unnoticed in regard to G-d’s plan for every individual on the face of the planet. If every star is given a name, denoting its significance, how much moreso is every human being watched over by G-d? By placing our faith in Him, we may be lifted up above the negativity, that could otherwise be amplified by our lower selves.

Often, we may not acknowledge that our suffering may be hinged upon an unknown plan from Above; this type of reasoning usually escapes us, because our perspective is limited. Yet, to at least acknowledge the possibility of a higher plan, could permit us to better endure the suffering for the sake of His intent to bring about something of benefit sometime and somewhere down the road from now.

 “There is nothing in the world, I venture to say, that would so effectively help one to survive even the worst conditions as the knowledge that there is a meaning in one’s life.”

– Victor Frankl

Guilty Conscience

B”H

parashas Mikeitz 5781

“And Joseph knew his brethren, but they knew him not.”

– Genesis 42:8, JPS 1917 Tanach

About twenty years after Joseph was rejected by his brothers, thrown into a pit, and sold as a slave to a caravan that passed by Dothan, Joseph ascended to second in charge of Egypt, next to Pharaoh, who placed his entire kingdom at his disposal. Joseph preserved grain during the seven years of plenty that were prophesied in Pharaoh’s dreams. Then, he began to carefully distribute food, at the beginning of the seven years of famine. Jacob’s family needed provisions, for like everyone else on the known earth, they were affected by the famine. So, Jacob sent ten of his sons to Egypt to purchase food, excluding the youngest, Benjamin, “Lest peradventure harm befall him” (Genesis 42:4, JPS).

When the brothers arrived in Egypt, Joseph was in charge of selling grain to all the peoples who looked to Egypt for food. “And Joseph’s brethren came, and bowed down to him with their faces to the earth” (Genesis 42:6, JPS). Thus the dream he had as a youth was only partially fulfilled, so far; yet, in the dream all of his brothers bowed down to him. Although the brothers did not recognize Joseph, he recognized them. They saw an Egyptian prince standing in front of them; Joseph saw his long lost brothers. Yet, he spoke to them harshly, insinuating that they were spies. They said that they were part of a family with twelve sons, “and, behold, the youngest is this day with our father, and one is not” (Genesis 42:13, JPS). So, Joseph declared that if they brought the youngest down to Egypt, that would prove that they were not spies. He put them all in prison for three days; then, he kept Simeon in prison as a surety for their return.

The brothers response to this turn of events was such that they realised that the guilt they incurred because of their prior treatment of Joseph twenty years ago was being requited by a divine judgment against themselves. “And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us'” (Genesis 42:21, JPS). This is a classic example of “the sins of the heels,” overtaking the transgressor, in the day of retribution. According to the Zohar, the sins that people neglect to acknowledge, will accrue over time, until some evil overtakes the person. The brothers carried a guilty conscience all of those years; yet, not until the tides were turned did they begin to openly admit this to themselves.

We would be wise to learn from this example. The Zohar explains that subconsciously the sins that go disregarded by a person, i.e., sins that are not repented of, remain buried in the self, eliciting an unexplained fear. According to the Zohar, the source of the fear is the prescient sense of judgment that exists, unrealized, below the surface of consciousness. Perhaps, this is the underlying cause for so many people turning away from reflection upon oneself. Instead, we distract ourselves with endless preoccupations, trying to avoid the inevitable.

Heirloom

parashas Vayeishev 5781

(Genesis 37:1 – 40:23)

“And he made him a coat of many colors.”

– Genesis 37:3, JPS 1917 Tanach

The favored son received “a coat of many colors,” that served as a designation that some of the responsibilities of the first born would be placed upon Joseph. Because Reuben had lost the rights of the firstborn, due to an earlier indiscretion, Jacob chose Joseph, who showed both spiritual qualities and intellectual capacities that deemed him fit for that role (Zohar). Yet, his brothers were jealous of this status conferred upon him. When Joseph dreamed a dream, wherein he and his brothers were binding sheaves in a field, and their sheaves bowed down to his sheave that was standing upright, they asked, “Shalt thou indeed reign over us?” (Genesis 37:7-8, JPS). And, he dreamed a second dream, wherein “the sun and the moon and eleven stars bowed down to” him (Genesis 37:9, JPS). This implied that not only his brethren, rather, also his parents would bow down to him. “And his brethren envied him; but his father kept the saying in mind” (Genesis 37:11, JPS 1917 Tanach).

These dreams originated from a divine source; yet, his brothers may have felt that Joseph’s imagination, and ego generated the literal content of the dreams. The latent content, i.e., the meaning of his dreams was clear to them. Inasmuch that his father, Jacob “kept the saying in mind,” this may indicate his recognition that the dreams would one day be fulfilled. For Jacob himself knew very well the power of dreams. Apparently, the spiritual qualities that connected him intimately to G-d, were now manifest in his son, Joseph. Perhaps, this was even a sign that Jacob had made the right decision in choosing Joseph to take on the responsibilities of the first born. Hence, he sent Joseph to check up on his brothers, who were tending sheep in Shechem. “Go now, see whether it is well with thy brethren, and well with the flock; and bring me back word” (Genesis 37:14, JPS).

Thus begins Joseph to set out on a journey that will soon include a major detour, bringing him down to Egypt. For when his brothers saw him, they proclaimed, “behold, this dreamer.” “And it came to pass, when Joseph was come unto his brethren, that they stripped Joseph of his coat, the coat of many colours that was on him; and they took him, and cast him into the pit” (Genesis 37:23-24, JPS). Joseph was sold to traders that were passing by on the main thoroughfare; he was taken to Egypt, where he was sold as a slave.”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” (Psalm 105:18-19, JPS).

“It is good that a man should quietly wait for the salvation of the L-RD.”

– Lamentations 3:26, JPS 1917 Tanach

Existential Encounter

parashas Vayishlach 5781

“And Jacob was left alone.”

– Genesis 32:25, JPS 1917 Tanach

Jacob, who had recently acquired a family, as well as a secure livelihood, after twenty years of working for his Uncle Laban, was finally returning home. Yet, he would have to face the consequences of unfinished business with his brother Esau, who may have still been harboring a grudge against him after all of the years. More significantly, Jacob will find that he first needs to face himself, in acknowledgment of his own character. Was he the deceiver, who reappropriated the blessing of the first born that should have gone to his brother Esau? Or was he the right man to have obtained the blessing, because he truly represented the values that were destined to be passed on to his descendants?

If the blessing had gone to Esau, then the Abrahamic legacy may have been squandered, made less substantial by a lack of spiritual vision on the part of the recipient. For, Esau was primarily focused on Olam HaZeh (This World), where instant gratification, hedonism, and the base desires of the animal soul (nefesh habehamit) prevail over the godly soul (nefesh ha’elokit), unless reined in under the guiding principles of higher values, such as those found in the lives of the patriarchs and matriarchs, as well as those inculcated by the commandments, and all throughout kitvei kodesh (holy scripture).

Although Jacob upheld those higher values, he had to know within himself, whether or not he was truly worthy of having received the blessing. His deference towards Esau exemplifies a change in his character. Jacob sent generous gifts ahead of him, in order to appease the anger of Esau; later, he will bow seven times as he approaches Esau. Yet, before that meeting, he was left alone at night with himself, his conscience, and the prospect of losing everything he had obtained in life the next day. One can only imagine what thoughts were occupying his mind at this pivotal moment in his life; for, the burdens of his past must have weighed heavily upon him.

The Torah records that “there wrestled a man with him until the breaking of the day” (Genesis 32:35, JPS). This man was really an angel, sent to detain Jacob until the morning, when he would have to face Esau; as the Rashbam explains, Jacob had considered fleeing, to avoid the confrontation with Esau. Yet, during the wrestling match that ensued, Jacob prevailed, thus showing that he indeed realized his weight in gold, not the gold found in the earth, rather the gold of spiritual value, in the eyes of G-d. As confirmation of his integrity, the angel informed him, that he would no longer be called Jacob (heel, deceit); he was given the name, Israel (uprightness, integrity).

the Ascent of Prayer

B”H

parashas Vayeitzei 5781

“And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of G-d ascending and descending on it.”

– Genesis 28:12, JPS 1917 Tanach

After the debacle of Esau’s temper, became known, Jacob was sent away to find a wife in Haran, amongst his own kindred. Essentially, he left in flight from the simmering wrath of his brother, Esau, who was furious about not receiving the blessing of the firstborn. Jacob sets out penniless, travelling by foot to the land of his mother’s brother, Laban. Along the way, he grows weary towards evening; so, he rests at a certain place, where he places stones around his head, before going to sleep. There, he dreams of a ladder between heaven and earth; there are angels ascending and descending upon the ladder.

We would expect that the angels would first descend from heaven, then ascend back to heaven. However, the wording is specific, the angels were “ascending and descending.” One explanation given is that the angels are angelic messengers of prayers. The angels are even likened to the actual prayers, ascending to Heaven as requests to G-d; then, descending as specific replies to those requests. It is as if the angels are standing by on earth, ready to take our prayers to Heaven; at some point later, they are answered in one form or another. Perhaps, not many of us stop to ponder how our prayers reach G-d anyway; so, this could be as viable an explanation as any other. Elsewhere it is written that our prayers obtain wings like angels, enabling them to ascend on high to G-d.

The place that Jacob dreamt about the ladder, connecting heaven and earth is described by him, when he awakes, as “none other than the house of G-d, and this is the gate of heaven” (Genesis 28:17, JPS). It is feasible, to think of a unique place upon the earth, whereof there is a direct connection to G-d, a sort of umbilical cord between heaven and earth. The place where Jacob dreamt his dream is thought to be Mount Moriah, where eventually, much later in time, G-d’s House was indeed built, initially by King Solomon. Although, since Beis-El is ten miles north of Jerusalem, where Mount Moriah was located, the connection between Beis-El and Mount Moriah may be more symbolic.

Regardless, the “Temple Mount,” where the “House of G-d stood,” is currently in the midst of Jerusalem. For the Jewish people, this is the holiest place on earth. Although access to the Western Wall, part of the complete wall that surrounded the entire location where the Temple once stood, is limited because of restrictions put in place during the pandemic, people from around the world would usually flock here to pray. This does not imply that G-d is unable to hear our prayers, wherever we live upon the face of the earth. Even though, according to tradition, He sits on His Throne in Seventh Heaven, He is still able to hear our whispered prayers, even the prayers in the silence of our hearts.

Human Nature

“And the children struggled within her.”

– Genesis 25:22, JPS 1917 Tanach

“And the boys grew; and Esau was a cunning hunter, a man of the field; and Jacob was a quiet man, dwelling in tents.”

– Genesis 25:27, JPS 1917 Tanach

Jacob received his name, from the root word eikev meaning “heel,” because when born he was grasping onto Esau’s heel. “Jacob’s holding on to the heel of Esau may symbolize that values which Esau would stamp his foot on would be the very ones Jacob would cherish” (Akeidat Yitzchak). The comment points toward the differences that appeared in the personalities of Jacob and Esau as they grew up. Esau was an ambitious hunter who spent all of his time in the field, while Jacob is described as an ish tam (wholesome man), who quietly devoted himself to raising sheep, and reflecting upon the nature of G-d.

The two were somewhat diamatrically opposed to each other. Thus their relationship can be seen as representative of the two opposing spirits of man: the yetzer tov (good inclination), and the yetzer hara (evil inclination). These two inclinations battle against each other within the soul of every human being. Yet, not everyone may be aware of the prolific conflict that occurs, especially if leeway is constantly being given to the less moral impulses of one’s character. Only when opposing baser instincts, does an individual begin to feel the tension between doing what is right, or giving in to inferior behaviors.

Yet, to consistently take the path of least resistance, permitting inertia to influence the soul to the point of sluggishness, and simply “going with the flow,” without considering where the course of one’s path will lead, is to remain subject to what is otherwise referred to as “the animal soul,” the part of ourselves that favors our natural inclinations. Rather, true “spirituality,” in accord with the quest for perfection, and the human endeavor to excel, must be focused on uplifting our souls, above the realm of commonality with animals. We breathe, eat, and sleep; yet, our purpose of existence goes beyond the mundane; true happiness can only be derived from pursuing a “higher goal” in our lives.

Abraham’s Perception

“Abraham lifted his eyes, and perceived.”

– Genesis 18:2

Abraham was in communion with G-d, while sitting at the entrance of his tent. If he could be pictured there, in silent contemplation, perhaps, with his eyes closed, he might appear as if he was meditating. At some point, he lifted his eyes, being stirred out of his deep personal experience of being in G-d’s presence; and, he perceived three men standing nearby him. What did he perceive? He may have perceived that they were angels; he may have also immediately realised that they had been assigned to carry out a mission from Above. He hurriedly tended to their needs.

Then, he and his wife Sarah who had been barren for thirty nine years were told that they would have a son one year from the time of their appearance. After the message was delivered, Sarah laughed at such an extraordinary proclamation. She was mildly reproached for laughing, as if she doubted what she heard. Yet, “Is anything to hard for the L-RD?” (Genesis 18:13-15).

Next, two of the angels walked towards Sodom and Gomorrah, while G-d explained to Abraham what was about to take place. The cries of these two cities had reached the heavens; judgment was about to occur from the heavenly realm (see Genesis 18:20-21). Yet, Abraham tried to persuade G-d to spare the cities for the sake of any righteous people, who may have also been living there. Before an indiscriminate pouring down of fire and brimstone would overturn the cities, Abraham asked, “Would you destroy the righteous with the wicked?” Shall not the judge of the earth do right?” (Genesis 18:25). Abraham takes G-d to task, entering into a dialogue with him, on behalf of the righteous. If there were only ten righteous people in the cities, G-d agreed that he would spare those cities.

Yet, apparently, there were not even ten righteous persons living amongst the wicked occupants of Sodom and Gomorrah. Lot, and his immediate family were evacuated by the angels in an urgent manner. His wife, hesitated, longing for her married daughters who had stayed by their disbelieving husbands. Perhaps, she had also turned back, because she did not want to leave behind her a life of security, comfort, and contentment. She turned into a pillar of salt; perhaps, because of exposure to the fire and brimstone. A stark reminder of the consequences of immobility, in the face of urgent action required during a catastrophic event.

“And it came to pass, when G-d destroyed the cities of the plain, that G-d recalled Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in which Lot lived.” – Genesis 19:29

Beginnings

“In the beginning G-d created the heaven and the earth.”

– Genesis 1:1, JPS 1917 Tanach

“And G-d created man in His own image, in the image of G-d created He him; male and female created He them.”

– Genesis 1:27, JPS 1917 Tanach

“Before I created you in the womb, I selected you; Before you were born, I consecrated you.”

– Jeremiah 1:5, JPS 1985 Tanach

You are unique, designed for a purpose, beyond even your own expectations. What doubt might you have that you were born for a reason in the right season? Even in consideration of the challenges in life, that you may be facing right now, as well as any laments about things not working out in the past, G-d’s timing is perfect. Everything has been taken into consideration, in order to provide opportunity for the maximum potential of your soul to achieve spiritual growth. When we turn our hearts towards Him, seeking His wisdom within the framework of our daily lives, we may begin to see more clearly, how everything has been designed for our good in mind.


G-d may call out to you, to move forward, at some point, within the framework of His blueprint for your life; even, perhaps, every day, in the smaller details of your life’s journey. Perhaps, you are already experiencing this. He is interested in the many facets of our lives. When He created the heavens and earth, He never abandoned His creation; rather, He directs and guides, shapes and molds, if only we are willing to be influenced by Him.


In service to Him, you will always have a reason for being here on this earth.

Even if your current condition is one of stasis, this could be a preparation for a unique mission, that only you can enact. Every single soul on earth has a purpose. When we are able to use our discernment, in regard to our unique calling, we may begin to accept our circumstances, as a necessary requirement to shape our character, so that we can be used for a higher purpose. On the one hand, the most challenging experiences in life may serve to improve our character. On the other hand, at times, we need to focus on nurturing our soul, readily opening ourselves to becoming better people through self improvement, before we can effectively accomplish the goals in life that G-d may have in mind for us.

Regrets over past misdeeds provide opportunity for teshuvah (repentance); whereas teshuvah was created before the creation of the world, in order to provide an essential way to return to G-d. The past may lead to the future in a transitional manner, when maladaptive patterns are diminished, and life brings restoration, as was meant to be from the beginning of time. In service to G-d, success is on the horizon, by way of careful steps, one at a time, towards the goals that are revealed to you. He may serve as a Guide and Companion; yet, He may also send others, who will help you along the way.

“He will shelter me in His pavilion on an evil day, grant me the protection of His tent, raise me high upon a rock.”

– Psalm 27:5, JPS 1985 Tanach

“Compassionate Father, draw Your servant to Your will.”

– Yedid Nefesh

Transition

This blog may soon include a more casual presentation of ideas, worthy of the blog’s new name. Please, bear with me during this transition. Wherever inspiration leads, I will follow, as long as the end result still resembles my basic perspective on life.

I would prefer not to let creativity lead too far out of the bounds of the yoke of Heaven, that I have accepted upon myself. Please, sit back, buckle up, and enjoy the ride. Above all, enjoy G-d’s Creation by not spending too much time in front of the screen.

May the Almighty bless your day. Shalom.

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