Torah – Page 3 – holy scribbles

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.

The Cost of Freedom

weekly Torah reading: parasha Re’eh 5783

“And thou shalt remember that thou wast a bondman in the land of Egypt, and the L-RD thy G-d redeemed thee.”

– Deuteronomy 15:15-18, JPS 1917 Tanach

Because the Israelites were taken out of Egypt, having been freed from slavery, we are no longer meant to be slaves in perpetuity. Yet, certain circumstances would lead to a Jewish person having to sell himself as a servant to another person. This included when a thief was unable to make good on a return of the items, monetarily that he had stolen.

And, so, the midrash addresses this circumstance: “the ear which had heard G-d say at Mount Sinai: ‘do not steal,’ and which had heard G-d say: ‘the Children of Israel are My slaves,’ needs to be reminded of this by being pierced after having opted to ignore both of these statements by G-d” (Chizkuni on Deuteronomy 15:17, citing Rashi; sefaria.org).

In other words, it is an insult to G-d as well as oneself, to disregard the status given to us at Sinai, via the covenant. G-d’s people are meant to serve Him; we should not forsake that priority, by serving another. Even so, we should not enslave ourselves to anything, that would deprive of us serving G-d, by way of the commandments.

To voluntarily choose a life that is devoid of acknowledging the One Who brought us out of bondage, is to forsake the purpose of our freedom. Unless careful consideration is given to the reason that G-d brought us out of Egypt, we will not have the full picture.

According to chazal (the sages), after being freed from physical bondage, G-d gave us the Torah, so that we would have a moral compass, in our lives, in order to prevent us from enslavement to sin. Therefore, by serving G-d, we are able to transcend our lower inclinations, that would otherwise compel us to stray from our pursuit of righteousness.

Today, the compass spins wildly in society, with no steady direction. Now, more than ever, the imperative to remain on a steady course is essential. When we pray, we pray to the East, toward Yerushalayim. When we lift our hearts to our Father in Heaven, we may also cast our eyes toward things Above.

Our freedom to worship, to speak with integrity, and promote the values that we uphold shall not be infringed upon. And, most of all, our conscience must remain free. The narrative norm sweeping the West is meant to undermine traditional religious beliefs and values. It is better to be a servant of G-d, than to be slave to the mentality of an ideology that seeks to have all conform.

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.

Vanquished Dreams

weekly Torah reading : parasha Va’etchanan 5783

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, try and try 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 5783

“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, 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.

Guard Your Speech

weekly Torah reading: parasha Mattos – Masei 5783

“When a man voweth a vow unto the L-RD, or sweareth an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth.” – Numbers 30:2, JPS 1917 Tanach

Although the specific kinds of vows and oaths, referenced in the above-mentioned commandment apply to certain situations, within the context of Judaic law, the general principle is encapsulated, “he shall not break his word; he shall do according to all that proceedeth out of his mouth.” Therefore, the premise may be applied to more commonly found issues, regarding the integrity or lack of integrity of speech.

In our own lives, there are many stipulations that could be identified in terms of the words that we speak. For example, oftentimes what is said in anger is not to be taken seriously. It is better to acknowledge what may have been said out of anger as inappropriate, making amends for the emotional harm done. This requires the counterpart of forgiveness by the recipient.

Any commitments we make to ourselves or others should be kept or not made at all. The Sages were very skeptical about making vows of any sort, saying that it is better to not vow at all. The L-RD appreciates a sincere effort in all that we do for His sake; it is better not to boast about our intentions. Bragging will only lead towards a negative consequence, akin to the adage, pride before a fall.

Additionally, all of our words should be chosen carefully, in accordance with humility. Idle chatter will be scrutinized by the heavenly court at the judgment. We will be subject to the consequences of every idle word spoken. Ill-spoken words will also be taken into account, as well as words of judgment against others. Taking all of this into consideration, it is better to remain silent, than to speak without thinking. Let us guard our speech from now on.

“Set a guard, O L-RD, to my mouth; keep watch at the door of my lips.”

– Psalm 141:3, JPS 1917 Tanach

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 – G-d’s Word

weekly Torah reading: parasha Nasso 5783

“And when Moses went into the tent of meeting that He might speak with him, then he heard the Voice speaking unto him from above the ark-cover that was upon the ark of the testimony, from between the two cherubim; and He spoke unto him.”

– Numbers 7:89, JPS 1917 Tanach

As recorded in Torah, not until the leaders of each of the twelve tribes of Israel brought their offerings, did the L-RD’s presence appear within the Kadosh Kadoshim (Holy of Holies). It is interesting to note, how the phrase, “the Voice speaking unto him” denotes the voice of the Shechinah (G-d’s presence). The targum paraphrases, “the voice of the Spirit who spake” unto Moses, that descended “from the heaven of heavens” (Targum Yonaton, Numbers 7:89; sefaria.org). The Targum further associates the Voice with “the Word,” hearkening back to G-d’s Ten Utterances in the Creation narrative.

The building of the Mishkan (tabernacle) itself, a microcosm of the macrocosm, is likened to the creation of the world. Hence, it is appropos to think in terms of G-d’s presence being present, as He was in Gan Eden (the Garden of Eden); and, His Word being heard, as at the beginning of Creation. G-d’s presence will now rest between the two golden cherubim on the cover of the Ark of the Covenant; and, so, His voice will emanate from behind the paroches (curtain) that separated the Holy of Holies from the less holy area of the mishkan, called the Holy.

Woven into the fabric, are two depictions of angels that are symbolic of the angels that guarded the Tree of Life. Further lending authenticity to this understanding, are the names given to the wooden dowels of a Torah scroll, eitz chayim (tree of life). G-d compels us to choose life, by acknowledging His words, carefully inscribed on the two tablets of the Aseret HaDibrot (The Ten Statements); otherwise, referred to as the Ten Commandments. From these, stem all of the other commandments. We would be wise to heed the call, by entering into relationship with the L-RD, for the sake of procuring eternal life through His Word.