weekly reading – Page 3 – holy scribbles

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 Beha’alotecha 5783

Moses was shown the pattern for the menorah (seven branched candlestick) that was to be made for the Mishkan (Sanctuary). He received a vision of the heavenly menorah, as if made of light. “The Holy One, blessed be He, showed him the pattern of it in a candlestick of fire (Rashi, Menachot 29a; sefaria.org). “And see that thou make them after their pattern, which is being shown thee on the mount” (Exodus 25:40, JPS 1917 Tanach).

Symbolically, many meanings may be drawn out from the menorah. One such explanation is given by Sforno, who comments, “that only by the ‘right’ side representing preoccupation with eternal values, life in the future, working together with the ‘left’ side which represents the concerns with physical life on our planet, will we be able to attain our purpose on earth” (Sforno on Numbers 8:2, sefaria.org).

This is a timely message, for the implied essence of the teaching is that there needs to be a balance between ruchniyos (spirituality), and gashmiyos (materiality). If humankind is compelled to only focus on materialistic concerns, without giving heed to the Creator, then there is a clear imbalance in values, that will eventually lead to dystopia. Yet, G-d has given us hope, in order to transcend the mundane, even while recognizing the inherent value in leading a godly life on earth. If we continue to cast our eyes Above, we will succeed with our endeavors.

“I am ever mindful of the L-RD’s presence” (Psalms 16:8). Those who are already led astray by the current pseudo-morality, being proffered by Wokism, have fallen prey to an ideology that will not produce fruit. Rather, only by pursuing the righteousness of G-d, will blessings abound, both in this world and the World-to-Come. “And He will do thee good” (Deuteronomy 30:5, JPS 1917 Tanach). “G-d will redeem my soul from the power of the nether-world; for He shall receive me. Selah” (Psalm 49:16, JPS).

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.

parasha Nasso 5783 – Reconciliation

weekly T0rah reading: parasha Nasso 5782 – Reconciliation

“Then shall they confess their sin which they have done.”

– Numbers 5:6-7a, JPS 1917 Tanach

The Mishkan along with the Levitical system of offerings were meant to restore the relationship of the people with H’Shem. A restored relationship with H’Shem begins with vidui (confession), whereby we confess our sins to Him; additionally, we return to Him by not making the same transgression(s) again. We must also increase our mitzvoth (good deeds), spend more time engaged with godly pursuits, and less time in that which could be considered frivolous.

This is all the more important in today’s world of instant gratification, social media, and encroaching nihilism. Moreover, the influence of Wokism will draw those who have no moorings, to join the cause of an intolerant advocacy for social justice. A type of social justice that uses identity politics to create groups of people, who are labeled as oppressed. This is cultural Marxism, the dividing of a population, in order to transform the status quo.

Wokism and the concurrent cultural revolution in America has no allowance for the concept of teshuvah (confession, repentance, and forgiveness). Insteado f forgiveness, it promotes intolerance and condemnation. Instead of love, hatred… Its ideological roots are contrary to G-d’s word, and the values of Judeo-Christian belief. G-d provides us with the opportunity for renewal, every time we admit our faults. Wokism condemns all who it judges, without any sense of due justice, discussion, or compassion. It is relentless in its accusations against all dissenters.

Wokism creates its own ledgers of right and wrong, irrespective of G-d’s commandments. It is, simply put, a pseudo-morality, that is being inculcated within every facet of American society today – a widespread indoctrination. It is imperative for G-d fearing people to resist the lure of Wokism, and not confuse its sense of social justice with G-d’s sense of justice. From G-d’s perspective, we may reconcile ourselves to Him, through teshuvah (repentance), therefore restoring our relationship to G-d. This is more important than reconciling ourselves to the world, and its version of restoration.

parasha Emor 5783 – Time & Place

“It is a Shabbat for H’Shem, in all your dwelling places.”

– Leviticus 23:3

Why does the Torah specify, “In all your dwelling places?” Ibn Ezra comments, “In your country and outside of your country, at home and on the way” (sefaria.org). Sforno writes, that the specification “indicates that the commencement and conclusion of the Sabbath depends on the local times of day and night, not on a central location” (sefaria.org).

Chizkuni notes that “The Sabbath laws apply regardless of whether you are in the Holy Land or in exile” (sefaria.org). Within the framework of this line of reasoning, the Sabbath, as Abraham Heschel points out, is a time designation, regardless of place.

Therefore, whereas the moadim are mentioned in the previous verse, some significance can be understood, in regard to the Sabbath. Perhaps, it is as if to imply, that on the moadim, when you travel to Jerusalem, to observe the shalosh regalim, three holidays in Jerusalem, these are considered Sabbaths, and must also be observed as Shabbat, outside of Jerusalem, as well, for all who are unable to make the journey to Jerusalem.

This would have relevancy, in particular, to the Jews living outside of Israel, after the dispersions, beginning with the Babylonian exile, as well as the Roman exile. Furthermore, this has primary relevance for us today, as well. For, only in Jerusalem, do the moadim become holidays observed in both time and place, according to Torah.

Even though we observe, for the most part, these holidays in the synagogue today, this was not the original intention, and is only a modern substitute, in lieu of all of the Yehudim being gathered back into Israel. Yet, when Moshiach reigns from Jerusalem, we may all observe the holidays in time and place.

Atonement for Negative Thoughts

weekly Torah reading: parasha Vayikra

– Atonement for Negative Thoughts

“If one’s offering [korban] is an elevation offering [olah].”

– Leviticus 1:3

The Hebrew word korban, meaning “offering,” is derived from the shoresh (root word) קרב, meaning “to draw near.” Thus it is implied that an offering serves “to bring us closer to G-d as well as to elevate us” (R’ Hirsch). The olah (elevation offering) has the potential to raise the spiritual level of the person who brings that offering. R’ Hirsch further comments that the offering’s name reflects its purpose, which is to raise its owner from the status of a sinner and bring him to a state of spiritual elevation.

Additionally, the olah is brought by someone who seeks to repent of sinful thoughts that have not actually been enacted. The olah offering may serve as an atonement for those negative thoughts, that seem to involuntary present themselves at times in a person’s mind. This would include the imagination; especially, if one permits the imagination to entertain these negative thoughts.

It is interesting to note that the righteous Iyov (Job; see Ezekiel 14:20, Job 1:1), “would rise early in the morning, and offer burnt offerings [olot, from olah]” for his children, because he said to himself, “it may be that my sons have sinned, and cursed G-d in their hearts” (Job 1:5, Tanach). Iyov made olah offerings for his children, on a continual basis, always after the days of their feasting (see Job 1:4-5). How much more so, should we in our own lives ask forgiveness of G-d for the sinful thoughts in our hearts.

Dual Realities

weekly Torah reading: parasha Mishpatim 5783

“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 H’Shem “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, to 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, 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 H’Shem, 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 (G-d forbid).

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.

Closeness to G-d

parasha Yisro 5783 – Closeness with G-d

If the kohanim were required to prepare themselves to draw closer to G-d on Har Sinai (see Exodus 19:22), then how much moreso, do we need to prepare ourselves, in order to draw close to G-d in our lives, especially before prayer, whether at home or at the synagogue? Additionally, consider, that when the Ten Commandments were given, according to commentary, the entire world was enveloped in a silence that permeated the very rocks – all of creation was in awe. This should inspire our own sense of yiras H’Shem, so that we can develop the proper attitude of solemnity toward G-d and His word. “The beginning of wisdom is fear [awe, reverence, and respect] of the L-RD” (Psalms 11:10).

Redemption of Israel

dvar for parasha Vayeira (Exodus 6:2 – 9:35) 5783

Moses was not content with the status quo at the time that he was growing up in Pharaoh’s court. Having known of his lineage, that he was indeed a Hebrew, raised up by Pharaoh’s daughter, Batya, he commiserated with his brethren. In all likelihood, he sought solace apart from the court activities, solitude away from the regal distractions of luxury, and took early morning walks prompted by his soul-stirrings.

On one of these walks, he encountered one of his brethren being beaten by an Egyptian taskmaster. He defended his brother against the Egyptian, and buried the Egyptian in the sand. Perhaps, he thought that this would motivate the Israelites to rise up against their captors. Yet, when he learned the next morning that his reprisal against the Egyptian was known, he was compelled to flee for his life.

He became a shepherd in Midian, and once, while searching for a stray sheep, encountered G-d at the burning bush. So, it wasn’t until forty years after leaving Egypt, that he was given his mission from G-d to serve as the redeemer of his people Israel, alongside his brother, Aaron. And, through G-d’s intervention for the sake of His people, the plagues were sent upon the Egyptian people, as mentioned in parasha Vayeira, wherein the first seven plagues are noted.

It is human nature to be drawn toward some higher purpose in life, unique to the calling of ourselves as individuals. Yet, too easily, without the proper soul-searching necessary in order to find one’s purpose in life, people may get caught up in the most convenient way to find ready-made meaning, such as a movement that promises some type of liberation for self and others. This is not the way to discover one’s true purpose in life, and the implications are far-reaching.

On the one hand, if we bury our heads in the sand like an ostrich was mistakenly thought to do, then we will perceive nothing like we should, within the framework of truth, values, and responsibility. Moses knew who he was; his identity was secure in his association with his kindred people, the Israelites. Today, many in the West suffer from identity confusion at the core of our beings, if our roots have been severed.

And, in such a climate of dissociation from heritage, not anchored in past traditions, beliefs, and practices, lost in doubt about their purpose, people can be easily swayed. Consequently, riding on the wake of the false promises of progressivism, the masses will eagerly receive the promise of a utopia.

Moses was chosen as the redeemer, to bring the message of freedom, along with Aaron to Pharaoh. Moses served as a conduit for G-d’s power, expressed through the plagues and the miracle at the Sea of Reeds. We look to the Final Redeemer, who will serve as a beacon of light in this world of darkness.

Vanquished Dreams

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.