Torah – Page 2 – holy scribbles

parasha Vayakhel 5784

“Let the graciousness of the L-rd our G-d be upon us; establish Thou also upon us the work of our hands; yea, the work of our hands establish Thou it.” – Psalm 90:17, JPS 1917 Tanach

Upon completing the monumental construction all of the various components of the Mishkan (portable tabernacle in the desert), the artisans and craftsmen brought everything to Moses, who responded with the appropriate enthusiasm of the leader of B’nei Yisrael (the Children of Israel):

“And when Moses saw that they had performed all the tasks—as the LORD had commanded, so they had done—Moses blessed them.” The Israelites had done all that was commanded of them, so of course, they deserved a blessing. Yet, what does a blessing in and of itself constitute, especially for such an enormous amount of work that was done willingly, as a free gift offering, by they whom committed themselves to the task?

In the modern world, renumeration for services rendered is the norm amongst those who work for a living; and, often we value our selves, based upon our abilities and profession, as well as the opportunity to provide for ourselves. Yet, anyone, including myself, who has worked as a volunteer for some cause knows the reward for doing so; to feel a part of greater whole, for the sole sake of contributing to a good cause is an invaluable estimation of one’s time and effort in the endeavor.

Even so, the greater picture concerns our contribution to the expectations of G-d for the sake of others, as well as ourselves. There is no remuneration that can be measured in terms that would assess the benefits that the soul receives for having been part of G-d’s master plan; for He is the great architect of our lives, as well as the end goal of all human endeavors that are in alignment with His divine blueprint for the world.

The Mishkan was constructed for the sake of providing a place where G-d’s presence would rest amongst His people. The project required a coordinated effort from the people to build something of lasting value for the sake of maintaining a connection with G-d. We would also do well to consider, that whatever we do will only be established through the blessings of G-d in our lives, whether we realize the nature of those blessings or not. The more we contribute to worthy endeavors that will be approved in His eyes, the greater will be our security.

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.

Divine Orchestration

weekly Torah reading: parasha Vayigash 5784 – Divine Orchestration

“And he fell upon his brethren, and wept upon them; and after his brethren talked with him.” – Genesis 45:15

One can only imagine the conversations that ensued, after Joseph had revealed himself to his brothers. Twenty-to years had passed, since Joseph had been thrown into a pit, and sold to traders passing by Shechem, where his brothers conspired against him. Yet, he explained, after revealing his true identity, “be not grieved, nor angry with yourselves, that you sold me here; for G-d did send me before you to preserve life” (Genesis 45:5). Therefore, upon reconciling himself to his brothers, Joseph acknowledged the divine guidance of the L-RD, Who arranged Joseph’s descent into Egypt, and subsequent ascent to the viceroy of Egypt for a higher purpose.

All things work for the good, according to the divine guidance of G-d’s master blueprint. It is only that for the most part, the suffering that may occur along the way obscures our understanding of the plan. For Joseph and his brothers, only after a little more than two decades, were the events that were set in motion so many years ago, reach fruition as the fulfillment of Joseph’s dreams, according to G-d’s wisdom. Therefore, we would do best to reserve our own critique of the events in our lives, when they do not seem to be going according to our plan; and hope that if we subjugate our will to His will, it will all work out for the best.

Whatever conversation that may have ensued, after Joseph revealed himself to his brothers, was not the typical “catching up,” so to speak, of brethren who have not seen each other for years. I would like to imagine that the conversation was focused on what the L-RD did through his own hasgacha peratis (divine guidance), to bring about the desired end, for the sake of Joseph’s entire family, that they would be preserved through the worst years of the famine and provided for in the land of Goshen. Joseph further explains to his brothers, “it was not you who sent me here, but G-d” (Genesis 45:8). Thus, Joseph acknowledges the divine footprint of G-d, who was the One Who orchestrated these events. Whatever role his brothers played in that divine orchestra, were negligible, when compared to the role of the Divine Composer.

parasha Mikeitz 5784

“And He called a famine upon the land; He broke the whole staff of bread. He sent a man before them; Joseph was sold for a servant; his feet they hurt with fetters, his person was laid in iron; until the time that his word came to pass, the word of the L-RD tested him. The king sent and loosed him; even the ruler of the peoples, and set him free.” – Psalm 105:16-20, JPS 1917 Tanach

Joseph’s redemption from prison was procured by divine decree. After interpreting Pharaoh’s dreams, he ascended to second in command of Egypt. For Pharaoh had been so impressed with Joseph’s interpretation, and subsequent advice on how to preserve food in light of the seven year famine that was on the horizon, that he put Joseph in charge. This was the beginning of the fulfillment of Joseph’s own dreams of ascension that indicated his rulership, and the bowing down of his brothers to him.

When Jacob sends his (ten) sons, excepting Benjamin, to Egypt in order to purchase food during the famine, the brothers encounter Joseph, who they do not recognize. He decides to take them prisoners, under the pretense that they are spies, in order that one of them would go back to Canaan, to bring Benjamin to Egypt. This would justify their claim that they were all the sons of one man.

However, he states that he “fears G-d,” so he will only keep one of the brothers in prison, send the rest back to their father Jacob with food, and expect their return. When their food supply runs dry, Jacob sends the brothers back to Egypt with Benjamin in order to procure more food. When they return with Benjamin, they all bow down to the Egyptian prince (Joseph). Thus the first dream is fulfilled.

A Life Well-Lived

parasha Chayei Sarah 5784

“And the life of Sarah was one hundred years and twenty years and seven years; [these were] the years of the life of Sarah.”

– Genesis 23:1, The Complete Jewish Tanach

Commentary notes that there is a specific reason that the word “years” appears after each component number of the total number of years of her life. Inasmuch as each time frame of her life is to be understood in a certain manner, the following rendering is given: her childhood, young adulthood, and adulthood were all equally good (based on Rashi). Imagine an equanimity of identity, intention, and purpose spanning the entirety of a life – this was the life of Sarah.

This may be contrasted with the lives of many people in modernity. Common language, currently describes different formative years in a negative way, for example, the terrible twos, the rebellious adolescence, and the burdensome task of “finding oneself” given to the young adult.

And, with the proliferation of Wokism, today’s youth face even more challenges in regard to identity formation: falling into different identity groups, assigned by a movement based on identity Marxism. Individuality is cast aside in favor of identification with an external identity-group that is automatically defined by race, sex, and the ever-changing gender categories.

Yet, despite this smorgasbord of identity touted by the Woke Agenda, there is still something to say for the normative values and ways of life defined by the Bible. The wisdom of scripture, inspired by G-d may provide us with a framework of instruction for our lives. Especially, as the values of Western society continue to crumble before our very eyes.

Unless an individual embarks upon a steady path, replete with a moral component, then how can one navigate the vicissitudes of life? Too often, the formula of permitting the youth to experience life for themselves, without providing any clear guideposts, is the one taken by parents who have been influenced by the permissiveness of societal norms. Yet, there is still something to say for those throughout the world who are brought up within a more traditional framework. This would include those within cultures that embrace traditional morality, as well as those that uphold religious values.

The monotheism embraced by both Abraham and Sarah served as a rallying cry for their newfound beliefs, whereof each were committed to a high degree of sanctity in their lives, despite the idolatry and diminished moral sphere of the surrounding peoples of that time. Eventually, the three Abrahamic faiths influenced the world in a manner, whereby many people were called to a higher standard.

Comparatively speaking, as the standard of the world seems to decline in more recent times, it is even more important to plan a trajectory for our own lives, those of our children, and the future of society, even in the midst of societal breakdowns. We need a return to an unadulterated life of stability, purposeful intent, and commitment; instead of the rampant nihilism, experimenting, and seeking of entertainment, so common in modern society. May the pure, devoted, and moral life of Sarah serve as an example for us to seek meaning and the utmost good for our lives.

“Where there is no vision, the people cast off restraint; but he that keepeth the law, happy is he.” – Proverbs 29:18, JPS 1917 Tanach

parasha Bereishis 5784

“He placed at the east end of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.” – Genesis 3:24, JPS 1917 Tanach

Even though Adam and Chava lived in Gan Eden, a paradise on earth, when they partook of the Tree of Knowledge of Good and Evil, contrary to G-d’s commandment not to do so, sin entered the world. This brought about inevitable death, as a consequence of severing their connection to G-d. “Your iniquities have separated between you and your G-d” (Isaiah 59:2, JPS).

Angels with flaming swords were stationed to guard the Tree of Life. The intent was to prevent Adam and Chava from living forever with their newfound knowledge of good and evil. This is a profound passage, that must be reflected upon. The disobedience of Adam and Chava led to their expulsion from the garden of Eden.

Moreover, since they were no longer in accord with G-d’s will, their lives and those of their progeny would have been in a constant state of flux forever. The discord that now existed from an admixture of good and evil in the world, would have continued in perpetuity. Even so, today, the ramifications of disobedience persist. We are subject to the jetsam and flotsam of good and evil, both within the world and within ourselves. How can we recognize this amalgamation? Only by sorting out its component parts within us through discernment using G-d’s wisdom.

“The line separating good and evil passes not through states, nor between classes, nor between political parties either – but right through every human heart – and through all human hearts” (Alexandr Solzhenitsyn, Gulag Archipelago). Thusly said, the Russian dissident touched upon a universal truth, that sheds light on the true human condition today.

The current social climate obscures this truth in favor of a blame game, casting aspersion on so-called oppressor groups, institutions, and historical narratives that don’t give credence to the narrative norm. The solution is to look within ourselves, in order to delineate bad from good, and change our own character, based upon the realizations that we our granted through an examination of conscience. “It is impossible to expel evil from the world in its entirety, but it is possible to constrict it within each person” (ibid.). May G-d guide us in this endeavor.

Beneficial Design

Shabbat Shuvah 5784 – Beneficial Design

“And they shall say on that day, ‘Surely it is because our G-d is not in our midst that these evils have befallen us.’” – Deuteronomy 31:17, JPS 1985 Tanach

“They will be intelligent enough to conclude that all the troubles which suddenly overtook them must be due to G-d having deliberately left their midst.” – Ohr HaChayim, 31:17, sefaria.org

The key word here in this commentary is “deliberately,” as if it is implied that we will eventually realize that our own sins compelled G-d to abandon us. This is an important connection for us to make, whereas without recognizing our own complicity, could lead us to blame G-d for His abandonment of us, as if we had no part in the matter.

Let us consider our attitude, whether or not we blame G-d for harsh events in our lives, holding Him accountable for our suffering, without acknowledging the sins that created the distance between us and Him in the first place. The point being, that it is the wrong attitude to have, a spoiled mindset to think that we deserve better, despite our abandoning Him through our own misdeeds.

And, yet, He is compassionate and merciful, inasmuch that hiding His face from us, He desires us to cry out with a heartfelt repentant stance, taking it upon ourselves, to return to Him, in all of our ways, in order to elicit His forgiveness. Thus, it may be seen in regard to what is sometimes called today “tough love,” for example when parents stop enabling their children who exhibit poor behavior, and, rather, deny them assistance, or any kind of monetary support until they correct their errant ways.

And, so, we do not understand G-d to be capricious: rather everything is ultimately designed for our benefit, even the chastisement that is placed upon us, when we go astray of G-d’s commandments. For nothing happens by chance in an ordered world, that is a world whose order is often above our own understanding. Any randomness that appears to occur is only based upon a perspective that does not have the level of emunah (faith) in H’Shem that accepts His sovereignty over all events in the world, as well as those that occur to us on an individual level.

To understand that everything happens according to G-d’s will, or is permitted by Him, is to recognize His absolute sovereignty in all realms of life. Moreover, He is not to blame when bad things happen to good people, for man is responsible for his own sin against his fellow man; and, if G-d permits something bad to happen to us, it is for a reason, that we should attempt to understand.

Otherwise, we will fall prey to a lack of faith in Him as Sovereign King over our lives. Avinu Malkeinu (our Father, our King), shema koleinu (hear us), and grant us peace of mind. Grant us understanding, so that will not react with anger toward You, when bad things occur in our lives.

For to exhibit anger about our circumstances is to deny Your sovereignty. Cause us to return to You, especially as we feel compelled to do on Shabbat Shuvah (the Sabbath of Repentance), so that we do not hold any grudges against the very one whose wisdom soars above our own.

Creation as Witness

weekly Torah reading: parasha Ha’azinu 5784

“Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel.” – Deuteronomy 31:19, JPS 1917 Tanach

Moshe teaches B’nei Yisrael a song that will serve as a witness against the people, when they turn away from H’Shem in the distant future. The song connotes the response of Creation to the mitzvoth (good deeds) and aveiros (transgressions) of B’nei Yisrael.

The idea, as explained in commentary, is that all of Creation will respond in proper accordance, to both the good deeds and sins that are committed in the future. Thus, the children of Israel would be held accountable, so to speak, by all aspects of G-d’s creation found in the biosphere.

This is really an amazing condition, that seems nothing short of what might be called mystical, or at least spiritual in its fulfillment. Yet, in theological actuality, this simply has to do with G-d’s sovereignty. For He is L-RD over all of His creation; and, furthermore, his moral law is as if interwoven into the very fabric of creation.

Some aspects are already clear, as mentioned previously in Torah; for instance, an abundance of rain for the crops when Israel is in obedience to Torah vs. the withholding of rain when Israel transgresses. Yet, overall, the imagination can only wonder how else the promises would be fulfilled. Additionally, whether this actuality may apply to our own lives today, is wondrous to ponder upon.

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).