Israel – holy scribbles

Spiritual Plague

parasha Pinchas 5784

“They were weeping at the door of the tent of meeting.”

– Numbers 25:6, JPS 1917 Tanach

Our allegiance belongs to the L-RD. If we displace our devotion to HaShem onto something other than Him, then we are inadvertently heading in a direction that will ultimately not be of benefit to us. Even if we appear to benefit for some time, in the material sense, our spiritual compass will be amiss as a result. Thus, in terms of the values, that we inevitably promote in our own lives whether consciously, or unconsciously, we should choose wisely.

When B’nei Yisrael fell prey to the influence of the Midianites, resulting in immediate acts of idolatry and immorality, their connection with HaShem was diminished. Their emunah (faith) and kedushah (holiness) plummeted. Only through the selfless act of mesiras nefesh on the part of Pinchas, who put his own life at risk to make an atonement for their sins (Numbers 25:13), were the people reconciled to HaShem. So, the brief national diversion that had swept through the encampment was staid; and, the plague was stopped.

Yet, today, a modern-day cultural plague permeates every facet society. The personal remedy for each and every individual is to stand up for the truth, or, at least to not live by the lies being propagated in the media and every institution that has fallen prey to this ideological plague.

As revealed through G-d’s Will, via the commandments and the traditional values inherited from our forefathers, Abraham, Isaac, and Jacob we should stay the course of sanctification for ourselves and other. We are not called to the level of zealousness exhibited by Pinchas; yet, we may be called to some form of mesiras nefesh (self-sacrifice) in our lives.

Restoring the Truth

It is disheartening to learn of South Africa’s president, shamelessly, leading a crowd at an election rally, in a chant that is implicitly genocidal. “From the River to the Sea, Palestine will be Free,” the chant by pro-Palestinian advocates and allies, is chant upheld by both the P.L.O. and Hamas, two terrorist organizations founded in 1964 with the intent of destroying Israel and claiming all of it for the Palestinians.

“From the river to the sea,” this area encompasses all of the land from the Jordan River to the Mediterranean Sea. This covers the entire geopolitical land mass known as the State of Israel, replete with many cities and infrastructure, as well as a population of 8 million people, almost 2 million who are Arabs with full citizenship and rights, completely integrated into Israeli society.

Since 1948, when Israel was established as a country by U.N. vote, the Arab world rejected its statehood. Arab antipathy toward a Jewish presence in Israel began ostensibly during the British mandate, prior to 1948. This was decades before Arabs living in the geopolitical area known at that time as Palestine, under the British Mandate, began to identify as distinct people-group with nationalist aspirations; hence, they began to identify as Palestinians.

They have been used to carry out the continuing was against the Jewish people, since 198, when five Arab nations attacked the fledgling state of Israel, the morning after Israel declared its Independence. They have never acknowledged Israel’s statehood; nor, has there ever been a state called Palestine, solely of Arab people called Palestinians. What they, Hamas, and the radical Islamic nations and proxies of Iran want is a Judenfrei Israel – an Israel without Jews.

It is shameful for Cyril Ramaphosa to promote the calling for genocide against Israelis and Jews, while claiming that Israel is waging a genocide against Palestinians. It is double calumny. Humanitarian aid pours into Gaza everyday, and Israel’s military upholds a high moral standard in going at length to avoid civilian casualties. Rather, it is Hamas who committed a genocidal act against innocent Israelis on October Seventh, murdering 1200 men, women, children and elderly persons, including holocaust survivors.

The intent of Hamas to commit genocide against Israelis and the Jewish people is written into their 1980 charter. This intent is the motivation for the atrocities that Hamas and Palestinian civilians committed against innocent Israelis on October Seventh. The Gaza War is a war against Hamas, not the Palestinian people. This is why the I.D.F. takes great care, risking their own soldiers to prevent civilian casualties.

Because Hamas hides in an underground infrastructure underneath UNRA schools, mosques, hospitals and residential neighborhoods, the task at hand – to eliminate Hamas – is extremely complicated. Over 90,000 Palestinians were evacuated from Rafah by the I.D.F, before the I.D.F. operation in Rafah began. It was Israel who initially provided 40,000 tents for Palestinian civilians, weeks in advance of the operation.

There is no intent of genocide on the Part of Israel, only to eliminate Hamas, so that the ideological terror of radical Islam cannot continue to claim the lives of Israelis. The attempt to make a case against Israel, as per their bid at the ICJ (International Court of Justice) was not upheld. As if still agitated against Israel, Ramaphosa feels compelled to stir up hatred as well amongst his constituents.

His shameless and baseless accusations now give way to calls of genocide against Israel. May South Africans not be swayed by the lies and false narratives begin propagated by the ANC. Inquire into the truth, and the truth will set you free of the false claims. Israel is a bastion of hope and light to the world. Am Yisrael Chai.

Behar – Trust in HaShem

reflections on parasha Behar 5784

Within the text, concerning the Shemitah year, there is a reassurance given to the one who doubts in his mind, whether or not G-d’s provision will suffice when the land lies fallow. G-d anticipates the question. “And if ye shall say: ‘What shall we eat in the seventh year? Behold, we may not sow, nor gather in our increase’; then I will command My blessing upon you in the sixth year, and it shall bring forth produce for the three years” (Leviticus 25:2-21, JPS 1917 Tanach).

Apparently, there is a conflict between faith and reason, in the mind of the doubter, regarding the provision to be made for the three years. In this sense, reason diminishes the bitachon (trust) in HaShem to provide; so, He gives His blessing to assure the one who doubts, that despite his inability to understand how one year’s worth of crops would last for three years, it will be provided, according to HaShem’s Providence.

Yet, even if there is a conviction in the eyes of the beholder that the provision will be made, one might wonder how that fulfillment will be brought about. Too often we uphold the unspoken tenet that faith and reason are opposed to each other. Similarly, the polarity between faith and questioning should be understood as a dialogue, not as opposite positions in regard to belief.

Since HaShem’s ways are higher than our ways, it is only natural to wonder how He will bring about his promises, despite what we may see with eyes, hear with our ears, and question with our intellect. Faith bridges the gap between our lack of understanding and His fulfillment of His promises.

If we have doubt, it may not be so much because of a lack of belief in G-d, rather, it could be a result of our doubt in His efficacy. That is an issue having to do with bitachon (trust). We may question, while still having faith, in tandem with our doubts.

parasha Vayikra 5784

The completion of the Mishkan was followed by the manifestation of HaShem’s presence, in the form of a cloud that filled the Tabernacle, and prevented Moshe from entering. Then HaShem calls (vayikra) to Moshe from the Ohel Moed (Tent of Meeting); He proceeds with instructing Moshe to speak to B’nei Yisrael, concerning the bringing of a korban (offering). The Hebrew word, “korban” is derived from the shoresh (root word), קרב meaning to draw near. This implies that the individual draws near to HaShem through the bringing of an offering.

The passage continues by describing five general types of offerings. The olah represents spiritual elevation, because the entire offering is burnt on the mizbeach (altar), sending the smoke to shomayim (heaven). The word olah is connected to the word aliyah, meaning to ascend. Next, the meal offerings are mentioned: “And when any one bringeth a meal-offering unto HaShem” (Leviticus 2:1, JPS). Literally, the verse reads, “when a soul brings a meal offering.” This is because a poor person who brings a meal offering, it is as if he offers up his own soul” (Rashi).

Next, the Torah discusses shloshamim (peace offerings), meant to reconcile the person to G-d and man. After this, the chatas (sin offering), and the asham (guilt offering) are mentioned. Both of these were brought specifically to atone for sin. Yet. the olah, burnt offering could also be made on a voluntary basis to atone for impure thoughts. All of these offerings give us an indication of what we need to be concerned about in our relationship to HaShem.

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.

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.

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Spiritual Plague

parasha Pinchas 5782

“They were weeping at the door of the tent of meeting.”

– Numbers 25:6, JPS 1917 Tanach

Our allegiance belongs to the L-RD. If we displace our devotion to H’Shem onto something other than Him, then we are inadvertently heading in a direction that will ultimately not be of benefit to us. Even if we appear to benefit for some time, in the material sense, our spiritual compass will be amiss as a result. Thus, in terms of the values, that we inevitably promote in our own lives whether consciously, or unconsciously, we should choose wisely.

When B’nei Yisrael fell prey to the influence of the Midianites, resulting in immediate acts of idolatry and immorality, their connection with H’Shem was diminished. Their emunah (faith) and kedushah (holiness) plummeted. Only through the selfless act of mesiras nefesh on the part of Pinchas, who put his own life at risk to make an atonement for their sins (Numbers 25:13), were the people reconciled to H’Shem. So, the brief national diversion that had swept through the encampment was staid; and, the plague was stopped.

Yet, it is not so today, in regard to the rampant spread of a pseudo-morality known as Wokism. It’s permeation into every facet of American society is increasing substantially. Thus, like a modern-day plague, that differs from Covid, because it is namely a spiritual plague, Wokism manifests as a cultural movement. Essentially, it is a form of cultural Marxism; its ideological roots go back to Hegel, Marx and the Frankfort School.

The remedy might very well be to stand up for the truth, as revealed through G-d’s Will, via the commandments and the traditional values inherited from our forefathers, Abraham, Isaac, and Jacob. To “live not by lies” propagated by the pseudo-morality of Wokism, and implemented through a system of soft-totalitarianism, heading towards a technocracy. We are not called to the level of zealousness exhibited by Pinchas; yet, we may very well be called to some form of mesiras nefesh (self-sacrifice) in our individual lives.