The Light of Reason

The light of reason, unless derived from a godly source, may fail to live up to its illumination. Consider that the deification of reason, within the framework of the Age of Enlightenment, was a status given to an attribute that we only have from the Creator. Removed from its origin, reason becomes an independent quality, capable of deviating from the truth, all in the name of itself. Today, a key component of the same type of thinking, might be the “woke culture,” that prevails upon us in the spirit of liberalism. Cancel culture is the means whereby the voices of its opponents are silenced.

In parashas Tetzaveh, the weekly reading of the Torah that begins with the commandment about the pure olive oil that will be used for the seven branched menorah in the Tabernacle, our attention may be drawn to the specification of this oil, being “pure;” i.e., free from all sediment after the olives are crushed. The light that burned in the menorah in G-d’s Tabernacle was no ordinary light. It is taught that this light represents the original light (in Hebrew, “ohr”) that was created on the first day of Creation. After the sin of Adam and Eve, this light was hidden away, for the righteous in Olam Haba (the World to Come).

How can we obtain that light? Not through our own reason, as is written, “Lean not on your own understanding; in all your ways, acknowledge Him, and He will direct your paths” (Proverbs 3:5-6). We may apply our reason, within the framework of truth; yet, too often, we are led away from what is good, by our own reasoning, thus creating a fissure between G-d’s established ways, and man’s utopian vision. In the near future, this division will become more clear, as the goals of a global dystopia become more evident. The choice will be ours to make, whether to draw closer to G-d, by seeking refuge in His sanctuary (Psalm 27:5), or taking shelter in the false promise of security offered by the world. May the true light will continue to show us the way.

parashas Vayechi 5780 – Jacob Lives

B”H

Shiur for parashas Vayechi 5780

“Vayechi Yaakov (And Jacob lived).”

– Genesis 47:28, JPS 1917 Tanach

When Jacob arrived with his family, having traveled from the land of Canaan to Egypt, to where Joseph, his son greeted him, he and his family settled in the land of Goshen. Jacob spent the last seventeen years of his life there, comforted by his reunion with Joseph, and the bountiful plenty of the most choice land in all of Egypt. The land of Goshen encapsulated an environment, somewhat removed from Egypt proper, therefore, providing an isolated locale for Jacob’s family to preserve the values of the patriarchs, Abraham, Isaac and Jacob.

Moreover, goshen, meaning “drawing near” was a place where the twelve tribes of Jacob could “draw near” to H’Shem; so, with this in mind, Jacob “sojourned” in the land of Egypt” (Psalm 105), while setting his hopes on Olam Haba. For to sojourn means to reside temporarily in a place; while, on the other hand, Jacob knew that his true home was with H’Shem.

During years prior, he was able to transcend his circumstances by prevailing upon H’Shem’s covenental promises to him, thereby triumphing over Laban and Esau. He endured much, while working for his Uncle Laban; he also was greatly disconcerted in regard to his encounter with his brother, Esau. Yet, H’Shem was with him in the midst of his trials – this exemplifies H’Shem’s immanence. When moved to tefillah (prayer), he sought H’Shem, whose transcendence, being above nature, is experienced as being more distant to an individual at times.

The last seventeen years of his life, Jacob was drawing near to his more permanent home, when he would be “gathered to his people” (Genesis 49:29). The “bundle of life,” wherein the souls of the righteous are wrapped up in the light of G-d in Shomayim (Heaven) is implied by this phrase. Therefore, to be gathered to his people means to be blessed with G-d’s presence in Eternity.

Vayechi Yaakov (Jacob lives), for his soul continues to live, basking in the light of G-d until the time of the Tehillas HaMeisim (Resurrection of the Dead), when souls are restored to their resurrected bodies, at the beginning of Olam Haba (the World to Come).