weekly reading – 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…

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

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.

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