religion – holy scribbles

Daily Potential

parasha Devarim 5784

“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.

This time was also used to test them, especially when provisions seemed to run scarce, or they had growing temptations about returning to Egypt, where there was not only more variety of food, also, security in knowing where their food would come from every day to put on their table. Their provisions in Egypt, even as slaves, seemed surer, than the day-to-day trust that they needed to place in the L-RD, who only provided for them on a daily basis.

Perhaps, the adage, “one day at a time,” is significant, here, 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 our needs, instead of our 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.

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. And, go from strength to strength, as well as from day to day, until the time of Moshiach (Messiah).

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.

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.

Dual Realities

weekly Torah reading: parasha Mishpatim 5784

“And these are the judgments that you shall set before them.”

– Exodus 21:1

“v’eilah mishpatim – and these are the judgments”

The parasha begins, “and these are the judgments.” In Hebrew, the letter vov, meaning “and,” bears significance here. For the implication can be drawn, that there is a connection being emphasized, between this parasha and the previous one. Immediately following the revelation at Sinai, whereof HaShem “descended,” amidst the thunder and lightning, in an impressive display of His greatness, the Torah begins to list the mishpatim, a set of commandments that seem pale, mundane, and this-worldly in comparison to the other-worldy nature of the Revelation at Sinai.

A simple question may be asked, in and of itself, what does this juxtaposition of opposites portray in its contrast of a heightened experience at Sinai, with the relatively dry giving forth of commandments having to do with everyday life?

All areas of life are intertwined, as characterized within the framework of Torah. G-d’s divine plan for mankind has as much to do with His appearance on Sinai, amidst the thunder and lightning, as the everyday guidelines given to us in order to regulate our conduct here on earth. Although many would conceive of religion, especially the Eastern religions and various types of spiritual traditions as somehow separate from the mundane affairs of life, this cannot be the case in regard to Judaism.

Additionally, in regard to what is considered as the spiritual realm, wherein, through prayer or hisbodedus (meditation), we may reach great heights of sublime experience that seem “out of the ordinary,” while connecting to HaShem, these experiences must not take precedent over our attempts to live a righteous life, in all manner of details, according to the mitzvot.

Yet, perhaps, it is all too common to focus on the spiritual component, to the exclusion of leading a life based upon G-d’s commandments. Thus, a compartmentalization of spiritual experiences may occur, while conducting oneself in a manner akin to secular standards .

Instead, the sublime ways that we connect to G-d should sharpen our acuity to bring down this awareness into every aspect of our lives, encompassing all areas that might otherwise be overlooked, disregarded, or not held up to the light of reason, within the perspective given to us by all of kitvei kodesh (holy scripture). Leave no stone unturned, in examining ourselves, and bringing our thoughts, speech, and action under the reign of G-d’s sovereignty over our lives.

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.