Torah – holy scribbles

Vanquished Dreams

weekly Torah reading : parasha Va’etchanan 5784

Moses, who lost out on permission to enter the land, pleaded one last time with H’Shem. He did not expect to change the L-RD’s mind, based upon any merit that he might claim for himself; for, it was precisely his demerit, having struck the rock, instead of speaking to the rock, that compelled G-d to decree that neither Moses, nor Aaron would enter the Land.

Yet, Moshe tried and tried again, for the sake of making an appeal to the L-RD, Who on several occasions in the past, relented from strict judgment against Israel.

To no avail, Moshe’s pleas only brought the retort that the L-RD had heard enough, he would not change his mind. Why, we may ask, when Moses acted on behalf of the people, the L-RD forgave them, and lessened the judgment; yet, in asking for himself, he is refused?

Although I am not prone to speculation, one answer could be because of the high level of expectations the L-RD had of him, as well as Aaron, because of their leadership positions. For, more is expected of those who have greater responsibilities to others.

Yet, consider, that all was not lost upon Moses, for his error; rather, as Rashi comments, his consolation prize, so to speak, was permission to enter Olam Haba (the World to Come). And, this, in all estimation, is really the greater reward – one that we should also look forward to in great expectation. For, this world is like a corridor, where we prove ourselves to the L-RD, so that we may enter the banquet hall, symbolic of the World to Come (Pirkei Avos 4:21).

Like Moshe, regardless of whatever unfulfilled dreams we may have in our own lives, G-d will grant an even greater reward to us, if we remain faithful to Him.

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 Balak 5784

weekly Torah reading: parasha Balak 5784 – Character & Integrity

“G-d is not man to be capricious, or mortal to change His mind. Would He speak and not act, promise and not fulfill?” – Numbers 23:21, JPS

“The Word of the living God is not as the words of men for the Lord, the Ruler of all worlds, is the unchangeable (but) man speaketh and denieth. Neither are His works like the works of the children of flesh, who consult, and then repent them of what they had decreed.” – Targum Jonathan on Numbers 23:19, sefaria.org

The importance of remaining true to our word, character, and belief system i integral to the cultural climate today, whereas voices are being silenced and self-censored. We must remain true to ourselves and our faith…

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 Tazria 5784

weekly Torah reading: parasha Tazria 5784

“This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest [kohein].” – Leviticus 14:2, JPS

In each case, whether a person’s home, clothing, or body is stricken with a nega (plague), he is brought to the kohein. The kohein determines not only the status of the suspected nega; he also is qualified on a spiritual level to gain insight on the state of the person’s soul. This concept is in line with the understanding of tzarras as a spiritual malaise that manifests as a skin disease.

Tzarras is one type of nega, the other two in question, here, are those that show up on a person’s clothes or the walls of a home. In all cases, as already mentioned above, the kohein is the sole individual, who uses his discernment to ascertain the specific sin that was the root cause of the blemish on a person’s soul, that manifested as a nega (literally, “plague”).

What can we learn from this connection? HaShem is merciful; He causes afflictions such as negaim (plagues), for the sake of our chastisement, to lead us to teshuvah (repentance). He will send “an early warning signal” as a “wake up call,” specifically designated for us, so that we may scrutinize our own selves, in search for our misdeeds, character defects, and deficiencies.

With the help of the light, shining from Above, we may gain insight into our inner plight.

The Power of Forgiveness

“For today the L-RD will appear to you.” – Leviticus 9:4

Upon the culmination of the inauguration of the mishkan and the kohein into the kehunah, certain offerings were brought. These included an offering to atone for Aaron’s role in the golden calf incident. Commentary notes that the offerings were prepared; however, the fire had not yet descended from the sky; so, Aaron grew concerned. His guilt in the sin of the golden calf compelled him to think that the delay was a sign that he had not been completely forgiven. At this point, Moses and Aaron entered the sanctuary.

While no reason is given in the actual passage found in Torah, commentary offers several explanations. One reason mentioned is that Aaron confided in Moses, concerning his shame about his role in the golden calf incident. He felt that, perhaps, HaShem was still angry with him. Thus, the two of them entered the sanctuary, in order to pray to HaShem to forgive Aaron. When they walked out of the sanctuary after praying, the fire descended upon the mizbeach, consuming the offerings.

HaShem is a righteous Judge; He does not harbor resentment or grudges against us when we sin; only, inasmuch that He calls us towards teshuvah (repentance) does He wait to bestow His compassion upon us, forgiving us completely for our transgressions.

IN our own lives, as human beings, we may harden our hearts towards others, even for perceived slights to our honor, status, or ego. We do ourselves an injustice, by closing ourselves off from others, whom we think have wronged us is some way.

Feelings of resentment may linger until a person forgives another for their trespass. Then, through forgiving the other, all is washed clean, and renewed in that relationship. Only the cleansing waters of forgiveness that refresh the soul, may bring a restoration to our lives, opening the way to increased camaraderie.

Searching the Heart

“Fire shall be kept burning u[on the altar continually; it shall not go out.”

– Leviticus 6:6, JPS 1917 Tanach

To connect with the L’RD (deveykus) on a continual basis, we need to engage every facet of ourselves – our thought, speech, and behavior – in an effort to enhance the light within us. This is denoted in the manner that many Jewish people pray while standing, swaying back and forth. Symbolically, this may also be understood to represent the ner tamid – eternal flame that was kept burning on the mizbeach (altar). Thus, we should also keep the fire of devotion lit in our hearts for H’Shem both day and night.

The ner tamid (eternal light), represented by the light above the ark in a synagogue, brings us even closer to an understanding of what H’Shem desires of us. In the Zohar, the “everlasting fire,” that is to be kept continually burning on the mizbeach (altar), alludes to the divine light of the soul (Tikkunei Zohar 74a). As expressed elsewhere, “The spirit [neshama] of man is the lamp of the L-RD” (Proverbs 20:27).

In like manner that a candle may be used to lighten a dark room, when searching for some lost object, man’s spirit is enlightened by H’Shem, in order to search all the inner nature of man, to bring to light faults, and negative character traits, as well as sins that might otherwise go unnoticed.

This is of paramount importance, especially in consideration of negative thoughts that may often go unchecked. Akin to the olah offering that could be brought to atone for sinful thoughts, and was kept burning on the mizbeach, we may benefit from a continual focus on guarding our thoughts, subjecting them to the light of truth.

“Above all that thou guardest keep thy heart; for out of it are the issues of life.”

– Proverbs 4:23 JPS 1917 Tanach

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 Pekudei 5784

weekly Torah reading: parasha Pekudei 5784

– The Inner Sanctuary of the Soul

“And he brought the ark into the tabernacle, and set up the veil of the screen, and screened the ark of the testimony; as the L-RD commanded Moses.” – Exodus 40:21, JPS 1917 Tanach