parasha – Page 2 – holy scribbles

Choose Life

parasha Nitzavim-Vayelech 5783

“See, I set before you this day life and prosperity, death and adversity.”

– Deuteronomy 30:15, JPS 1985 Tanach

To accept this statement, it can be said, requires an acknowledgment of an omniscient G-d, Who has the good in mind, for our well-being. To be reliant on His discernment, of what is life-affirming and prosperous for us, versus what is destructive to the soul and adverse to our moral growth, is to accept standards that are given by a Higher Wisdom than mankind can contrive on his own.

Thus, G-d not only gives us the consequences of choosing life or death (to follow what is good for us, and avoid what is bad) according to His commandments, He also encourages us to choose life, so that our soul may flourish, and ultimately be granted chayei olam (eternal life). Sforno comments that “life” refers to “eternal life, not just life on earth,” and death refers to “eternal oblivion” (see Sforno’s commentary on Deuteronomy 30:15, sefaria.org).

Yet, mankind cannot design a set of principles, consisting of rules and regulations, concerning what is permissible vs. what is impermissible, and in doing so, guarantee our personal well-being, let alone our entrance into Olam Haba (the World-to-Come). This can be clearly demonstrated by most of mankind’s inability to govern his own passions. That being the case, anyone unable to tame his own unruly nature, is certainly not fit to govern others.

The Torah takes this into consideration, by requiring a King of Israel to not only write his own Torah scroll, but to have the Torah with him at all times, in order to discern right and wrong from its instruction. That is to say, that a king, according to G-d’s requirement, is not above the law. The Torah “shall be with him, and he shall read therein all the days of his life; that he may learn to fear the L-RD his God, to keep all the words of this law and these statutes, to do them; that his heart be not lifted up above his brethren” (Deuteronomy 17:19-20).

parasha Ki Seitzei 5783

“When thou buildest a new house, then thou shalt make a parapet for thy roof, that thou bring not blood [guilt] upon thy house, if any man fall from thence.”

– Deuteronomy 22:8, JPS 1917 Tanach

“Roofs of houses in the ancient Near East were flat and were regularly used for a variety of purposes: drying and storing produce, strolling and socializing, and sleeping in warm weather.” (p.201, The JPS Commentary Deuteronomy). The danger of falling off the roof was a constant risk unless a parapet was put in place around the perimeter of the roof.

The literal translation of the verse is “lest a fallen one should fall.” How can that be? How can one be fallen, even before he falls? The phrasing implies that the one who might potentially fall was already a sinner. Therefore, the fallen one is due punishment from H’Shem, for some sin that had already been committed.

Yet, we are commanded to build a parapet so this “fallen one” does not fall and injure himself on our own roof. Following the commandment, prevents the punishment from being enacted upon a “fallen one,” through neglect, were the homeowner otherwise not as conscientious to put a protective fence in place.

That is to say, that bad things happen through the instrumentation of others who are lacking in character. Yet, G-d’s people are called towards righteousness, in all of our ways. Moreover, we have the responsibility of being considerate, for the sake of others. If something negative occurs, let it not be on our watch.

The Value of a Tree

weekly Torah reading: parasha Shoftim 5783

“For is the tree of the field man, that it should be besieged of thee?”

– Deuteronomy 20:19, JPS 1917 Tanach

The Torah warns against the desecration of trees, when in the heat of battle, as if one would start chopping down trees that were in the line of battle, perhaps, out of an overzealous nature. Especially important to consider, is the value of fruit trees. Although, trees that do not bear fruit would be permitted for use as bulwarks in a siege. However, above and beyond these practical considerations, is the inherent comparison of a man with a tree, implying a likeness.

A tree, part of G-d’s creation is not permitted to be destroyed without a specific purpose in mind that is constructive & brings benefit to others. G-d’s creation, may be viewed as “resources” to be used wisely. If left standing, rather than being chopped down indiscriminately, a fruit tree will bear fruit, according to its design. Man, who is able to stand upright (yashar) in righteousness, according to G-d’s intentions for him, is also, figuratively speaking, able to bear fruit.

Moreover, just as a tree needs roots to draw sustenance, and be grounded with a foundation, permitting it to stand, so does man need roots in his heritage, values, and community. All human beings are designed like unto trees, inasmuch that we need a solid foundation in life to thrive. Without strong roots, the storms of life cannot be weathered. Also, in like manner that a tree’s branches reach outwards, we also need to reach out to others, and even more importantly to stretch out our hands in prayer, and reach out to Shomayim (Heaven).

Nothing in life is superfluous; therefore, just as trees are to be valued for their benefits, so are we to draw appreciation in life from all whom we encounter. There are many trees in a forest. We can walk from one end of a forest to another, assuming that we do not get lost along the way, without even paying attention to the many varied kinds of trees in the forest. Unfortunately, we can do the same in life, from beginning to end, without appreciating the many people we pass by day by day, without a second thought given to their uniqueness. Or, we can acknowledge our own uniqueness in G-d’s eyes, and therefore appreciate the uniqueness of others as well.

For Your Own Benefit

weekly Torah reading: parasha Eikev 5783

“And now, Israel, what doth the L’RD thy G’d require of thee, but to fear the L’RD thy G’d, to walk in all His ways, and to love Him, and to serve the L’RD thy G’d with all thy heart and all thy soul; to keep for thy good the commandments of the L’RD, and His statutes, which I command thee this day?” – Deuteronomy 10:12-13, JPS 1917 Tanach

Nachmanides explains, that “He does not require anything of you for His sake, only for your sake,” as is written, “to keep for thy good.” (Ramban on Deuteronomy 10:12-13; sefaria.org). He continues to explicate on this rendering, by comparing the following verse: “If thou be righteous, what givest thou Him?” (Job35:7). In other words, righteousness, in and of itself, benefits the one who seeks to conduct his life in a righteous manner, thereby, permeating all of his ways with kedushah (holiness).

According to Sforno, “all of this G’d asks only for your own good, so that you will qualify for eternal life in the hereafter.” Thereby, he points toward the ultimate benefit of serving the L’RD, with awe, respect, and reverence, in regard to the commandments, with all of the heart and soul. The verse is akin to the commandment, to love the L’RD thy G’d with all of thy heart, soul, and might (Deuteronomy 6:4).

If we only knew to what extent the soul benefits, by acknowledging the sovereignty of the L’RD in our lives; instead, keeping the commandments sometimes seems like a burden, being performed because of expectations or obligations. Yet, the well-being that we seek in our lives is dependent upon abiding in the word of G’d.

parasha Korach 5783

weekly Torah reading: parasha Korach 5783 – Positive Controversy

“Every controversy that is in the Name of Heaven shall in the end lead to a permanent result, but every controversy that is not in the Name of Heaven shall not lead to a permanent result. Which controversy was that which was in the Name of Heaven? Such was the controversy of Hillel and Shammai. And that which was not in the Name of Heaven? Such was the controversy of Korah and all his company.” – Pirkei Avos 5:20

After the incident of the spies, whereof the people were demoralized by the ill report of the land, H’Shem decreed that generation would wander in the desert for a total of forty years. The people were none too happy about this consequence of their lack of faith; plus, there was further discontent sown by Korach, who took advantage of their general malaise, in order to foment an outright rebellion against Moses and Aaron. Yet, Moses was clear about the implications of Korach’s agitation, “you and all your company are gathered against the L-RD” (Numbers 16:11).

Although the intentions of Korach were to take the position of Kohein Gadol for himself, only the rightfully chosen persons are placed in their position of leadership by H’Shem.” The L-RD will show who are His, and who is holy; and will cause him to come near to him; him whom He has chosen will cause to come near to him” (Numbers 16:5). Both Moses and Aaron, as well as the Levites were chosen by H’Shem for their respective positions. When Korach disputed their authority, he was challenging G-d’s authority.

Only controversy in the Name of Heaven, i.e., discussion for the sake of reaching a greater understanding of G-d, scripture, and prophecy, will flourish because the means to a common goal is justified by the intent of the participants to further their own appreciation of heavenly things, from a godly perspective. As one mind may benefit from another, because of the heightened level of discernment attained as a result of the combined effort.

parasha Shelach 5783

“My servant Caleb, because he had another spirit with him, and hath followed Me fully, him will I bring into the land whereinto he went; and his seed shall possess it.” – Numbers 14:24, JPS 1917 Tanach

When the Torah records that Caleb “had another spirit,” one view holds that he had two spirits, the one that he outwardly professed, while in the company of the ten spies, and the one that he held within his heart. According to Rashi, “in his heart he had the intention to tell the truth” (Rashi; Midrash Tanchuma, Sh’lach 10; sefaria.org).

This dual reality, of adherence to one’s inward voice, while making a pretense for the sake of self-preservation is not, on the part of Caleb, disingenuous, because of his intent to speak his mind, once he returned from the mission with his compatriot Joshua, who was also like-minded, in regard to encouraging the people with a positive report of the land. In other words, Caleb, spoke the truth in his heart, and he waited until the appropriate time to reveal that truth.

In our own lives, if we are clear on what we personally believe, then despite circumstances that might attempt to compel us in a different direction, we may remain steadfast and true within ourselves. One dramatic historical example concerns the anusim, who were forced to convert under duress to Catholicism, yet, secretly maintained their Judaism. Many anusim today, are returning to their Judaism in a prolific manner.

Currently, in modern society, there is pressure from many sides, “to toe the line,” in regard to the pseudo-morality of Wokism, and its Leftist agenda. While some have openly challenged this movement, others, concerned for their reputation or livelihood, have remained silent; the threat of intimidation, or being cancelled is real.

Yet, eventually, a line may need to be drawn, in the sand, so to speak, for each person, dependent on our willingness to remain true to our belief and practice. Thus, like both Caleb and Joshua, we may feel compelled to speak our truths, irrespective of the consequences (see Numbers 14:6-10).

parasha Nasso 5783 – Reconciliation

weekly T0rah reading: parasha Nasso 5782 – Reconciliation

“Then shall they confess their sin which they have done.”

– Numbers 5:6-7a, JPS 1917 Tanach

The Mishkan along with the Levitical system of offerings were meant to restore the relationship of the people with H’Shem. A restored relationship with H’Shem begins with vidui (confession), whereby we confess our sins to Him; additionally, we return to Him by not making the same transgression(s) again. We must also increase our mitzvoth (good deeds), spend more time engaged with godly pursuits, and less time in that which could be considered frivolous.

This is all the more important in today’s world of instant gratification, social media, and encroaching nihilism. Moreover, the influence of Wokism will draw those who have no moorings, to join the cause of an intolerant advocacy for social justice. A type of social justice that uses identity politics to create groups of people, who are labeled as oppressed. This is cultural Marxism, the dividing of a population, in order to transform the status quo.

Wokism and the concurrent cultural revolution in America has no allowance for the concept of teshuvah (confession, repentance, and forgiveness). Insteado f forgiveness, it promotes intolerance and condemnation. Instead of love, hatred… Its ideological roots are contrary to G-d’s word, and the values of Judeo-Christian belief. G-d provides us with the opportunity for renewal, every time we admit our faults. Wokism condemns all who it judges, without any sense of due justice, discussion, or compassion. It is relentless in its accusations against all dissenters.

Wokism creates its own ledgers of right and wrong, irrespective of G-d’s commandments. It is, simply put, a pseudo-morality, that is being inculcated within every facet of American society today – a widespread indoctrination. It is imperative for G-d fearing people to resist the lure of Wokism, and not confuse its sense of social justice with G-d’s sense of justice. From G-d’s perspective, we may reconcile ourselves to Him, through teshuvah (repentance), therefore restoring our relationship to G-d. This is more important than reconciling ourselves to the world, and its version of restoration.

Yehi Ratzon – May it be His Will

d’var for parasha Bechukosai 5783

“If ye walk in My statutes, and keep My commandments, and do them.”

– Leviticus 26:3, JPS 1917 Tanach

Through the revelation at Mt. Sinai (Mattan Torah – the giving of the Instruction), H’Shem revealed His will in the form of the Commandments. Clearly, the Ten Commandments, in and of themselves, are the pivotal commandments meant to guide the moral sphere of our lives. All the other commandments are derived from these. The Aseret Dibrot (Ten Utterances) reflect the principal part of G-d’s Torah – His clear expectations of us.

The observance of the commandments is meant to lead us into a state of kedusha (holiness), so that our very lives may be sanctified through their performance. “The reward for a mizvah (good deed) is another mitzvah” (Pirkei Avos 4:2). In otherwords, more opportunities to do good, will be given to us as we continue to observe the mitzvot. Therefore, we progress over time in sanctification.

Yet, these opportunities may require the use of our discernment, in tandem with the prevailing directives of our conscience. Ultimately, through the negation of our will, which is often contrary to G-d’s will, we may mature according to His guidance in our lives. To serve Him (avodah) becomes the task of the “inner person,” wherein the battle is fought between the yetzer tov (good inclination) and the yetzer hara (evil inclination). We need to bend our will to serve His will, thereby aligning ourselves with hashgacha peratis (divine guidance).

“Do His will as though it were your will.”

– Pirkei Avos 2:4, traditional text

parasha Emor 5783 – Time & Place

“It is a Shabbat for H’Shem, in all your dwelling places.”

– Leviticus 23:3

Why does the Torah specify, “In all your dwelling places?” Ibn Ezra comments, “In your country and outside of your country, at home and on the way” (sefaria.org). Sforno writes, that the specification “indicates that the commencement and conclusion of the Sabbath depends on the local times of day and night, not on a central location” (sefaria.org).

Chizkuni notes that “The Sabbath laws apply regardless of whether you are in the Holy Land or in exile” (sefaria.org). Within the framework of this line of reasoning, the Sabbath, as Abraham Heschel points out, is a time designation, regardless of place.

Therefore, whereas the moadim are mentioned in the previous verse, some significance can be understood, in regard to the Sabbath. Perhaps, it is as if to imply, that on the moadim, when you travel to Jerusalem, to observe the shalosh regalim, three holidays in Jerusalem, these are considered Sabbaths, and must also be observed as Shabbat, outside of Jerusalem, as well, for all who are unable to make the journey to Jerusalem.

This would have relevancy, in particular, to the Jews living outside of Israel, after the dispersions, beginning with the Babylonian exile, as well as the Roman exile. Furthermore, this has primary relevance for us today, as well. For, only in Jerusalem, do the moadim become holidays observed in both time and place, according to Torah.

Even though we observe, for the most part, these holidays in the synagogue today, this was not the original intention, and is only a modern substitute, in lieu of all of the Yehudim being gathered back into Israel. Yet, when Moshiach reigns from Jerusalem, we may all observe the holidays in time and place.

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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