parashas Eikev 5780

B”H


parashas Eikev (Deuteronomy 7:12 – 11:25) 5780

“Beware lest thou forget the L-RD thy G-d, in not keeping His commandments, and His ordinances, and His statutes, which I command thee this day.”

  • Deuteronomy 8:11, JPS 1917 Tanach

This admonition exemplifies the connection between having an awareness of H’Shem’s presence, and the performance of mitzvoth (commandments). The message implies that if we do not observe the commandments, we will forget H’Shem. In other words, negligence in observance may lead to forgetfulness.

Hence, having a belief in H’Shem’s existence is only the starting point, as inferred by the first commandment, “I am the L-rd your G-d,” understood as an pronouncement to believe in G-d. Yet, we must constantly remind ourselves of His presence, by keeping Him in mind through tangible means. Whether through prayer, study, or observance, our whole self may have the opportunity to be attached to Him:

“After the L-RD your G-d shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave.”

  • Deuteronomy 13:5 , JPS 1917 Tanach

By attaching ourselves to H’Shem, above all else, we will not lose sight of Him, and fall into forgetfullness. Within the greater context of the passage, the admonition not to forget H’Shem, given to B’nei Yisrael, continues, to warn against a potential snare of material prosperity, wherein the acquisition of goods could lead to forgetfulness of H’Shem, “lest thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth’” (Deuteronomy 8:17). Specifically, if credit is not given to H’Shem for all that He provides, we remain entrenched in the notion that He is aloof, as if he had no hand in the circumstances, breakthroughs and rewards in our lives. Yet, we should not leave G-d out of the equation.

Furthermore, If the children of Israel become too caught up in their own achievements, once they enter Eretz Yisrael, then a constant remembrance of H’Shem could be replaced by the busyness of their lives. How much more of an admonition can this passage be viewed as relevant for us today in the postmodern world, where the noise, and constant activity of the world has the potential to drown out the silence of our inward person. This makes reflection, as well as a continual awareness of H’Shem, even more challenging for us. Yet, we may persevere, if we keep in mind “to love the L-RD your G-d, to walk in all His ways, and to cleave unto Him” (Deuteronomy 11:22).

parashas Va’etchanan 5780


B”H

וְאֶתְכֶם לָקַח יְהֹוָה וַיּוֹצִא אֶתְכֶם מִכּוּר
“You hath H’Shem taken and brought forth out of the iron furnace.”

– Deuteronomy 4:20, JPS 1917 Tanach


Rashi explains, “a כור is a vessel in which one refines gold” (sefaria.org). Moshe’s choice of words, attempts to impress upon the new generation, that the nisyanos (challenges) in Egypt, were meant to serve as a means to refine the people. Consider that when gold is placed in “a refiner’s fire,” the impurities are drawn out; what remains is pure. The soul is also refined, through the challenges of life, in order to be free from taint.

Joseph, serves as an example, who went ahead of the children of Israel into Egypt, endured many challenges, “until the time that His word came to pass; the word of the L-rd had tested him” (Psalms 105:19). His character was refined in the refiner’s fire, in preparation for his role as a leader in Egypt, only second to Pharoah. In this manner, he was tested, until his prophetic dreams were fulfilled by H’Shem, through the circumstances of his life.

Moshe continues, “H’Shem shall scatter you among the peoples, and ye shall be left few in number among the nations, whither H’Shem shall lead you away” (Deuteronomy 4:27). “From thence ye will seek the L-RD thy G-d; and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul” (Deuteronomy 4:29).

בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַֽחֲרִית הַיָּמִים וְשַׁבְתָּ עַד־יְהֹוָה אֱלֹהֶיךָ וְשָֽׁמַעְתָּ בְּקֹלֽוֹ׃

In thy distress, when all these things are come upon thee in the end of days, thou wilt return to H’Shem thy G-d, and hearken unto His voice; for the L-RD thy G-d is a merciful G-d; He will not fail thee.”

– Deuteronomy 4:30-31

“G-d ventured to go and take Him a nation from the midst of another nation, by trials, by signs, and by wonders” (Deuteronomy 4:34). So too, will he lead us out of exile. As the sages note, the time that will precede the Final Redemption, will mirror the plagues that preceded the first redemption, when B’nei Yisrael was led out of Egypt. As we approach the building of the third temple, during a time of great nisyanos (challenges) for all the world (Daniel 12:2), we shall endure.





parashas Devarim 5780

B”H

Shiur for parashas Devarim 5780

‘Let us send men before us, that they may search the land for us, and bring us back word of the way by which we must go up, and the cities unto which we shall come.’”

  • Deuteronomy 1:22, JPS 1917 Tanach

Moshe recounts the events that led up to the incident of the spies. His discourse reveals that it was the people’s request to send spies ahead into the land. Yet, in the account given in the Book of Numbers, Moshe uses the Hebrew word for scouts. The people were more interested in sending out a reconnaissance mission, than in trusting H’Shem to show them the best routes and strategies when conquering the land. Moshe concurred, after receiving permission from H’Shem; yet, Moshe was only permitted by H’Shem to send scouts, inasmuch that they were meant to take note of the abundance of the land, rather than making judgments.

Even so, his language when assigning this mission was misleading: “see the land, what it is; and the people that dwelleth therein, whether they are strong or weak, whether they are few or many; and what the land is that they dwell in, whether it is good or bad; and what cities they are that they dwell in, whether in camps, or in strongholds” (Numbers 13:18-19). He acquiesced to their demand; although, he tried to emphasize, “be ye of good courage, and bring of the fruit of the land” (Numbers 13:20).

The ill report of the spies, the ten whose perspective was skewed by their lack of emunah (faith), persuaded the people against entering the land at that time. Now, thirty nine years later, when speaking to the next generation, Moshe recounts the narrative, so that they will be on guard against the same erroneous perspective, a worldly concern, that discounted the G-d factor. In other words, they did not acknowledge that H’Shem’s wisdom would guide them, and His power would strengthen them. He would have made good on His promise to bring them into the land, despite their fears.

Seek the Light

B”H

“Towards the face of the menorah shall the seven lamps cast light.”

  • Numbers 8:2, JPS 1917 Tanach

The “seven lamps” shall cast their light towards the face of the menorah. Seven lamps, towards the face (p’nei). Commentary explains that the six lamps, three on either side of the center lamp, had their wicks tilted towards the center lamp. Yet, this begs the question, if the verse mentions that all seven lamps shall cast their light towards the p’nei (face) of the menorah, then the Hebrew word, p’nei must represent something other than the center lamp, since it is only one of the seven. Therefore, what does the Hebrew word p’nei represent in this verse?

An answer may be given by focusing on another verse from Kitvei Kodesh (Holy Scripture), wherein a clue may be found. “In Thy behalf my heart hath said: ‘Seek ye My face’; Thy face, L-RD, will I seek” (Psalms 27:8, JPS 1917 Tanach). Consequently, the verse about the menorah could be rendered as having the light of the seven lamps glowing towards the “face of G-d.” And, what may be learned by this understanding? The light of the lamps can be seen as symbolic of our avodas (service) towards H’Shem, seven days a week. All our efforts in avodas are to culminate in seeking the face of G-d.

parashas Beha’alosecha 5780

poetry: Concealment

B”H

Listen to other people’s truth, with a lower case “t;”
yet, abide in the Truth that was taught to thee.

From the revelation at Sinai, to the Temple in Yerushalayim;
from ancient Israel, to the diaspora throughout the world.

We will survive in a world inharmonious with the words of Torah,
because our sanctity is reishis – from the beginning of G-d’s creation.

A spark of truth can be found everywhere,
to remind us of the the promises of H’Shem.

Revealed in antiquity through the prophets,
and carried into effect throughout history.

Even today, we are witnessing the footsteps
that will pave the way towards redemption.

Heritage – 4

B”H

Photo by Abhilash Mishra from Pexels

When the Revelation occurred at Mt. Sinai, B’nei Yisrael were cautioned against drawing too close to the mountain. When H’Shem was present at Sinai, amidst the thunder and lightning, the status of the mountain was akin to a level of kedushah (holiness), whereby the people were compelled to keep a distance. Afterwards, when the long shofar (trumpet) blasts were sounded, the verbal barricade was lifted. Apparently, there was no inherent holiness present within the structure of Mount Sinai in and of itself. Only when H’Shem’s presence rested on the mountain, in the visible form of the spectacular firework display that surrounded His presence, were the people forbidden to draw near.

Religion itself, may seem barren to us at times, like the landscape of Sinai, when its truths are put upon a pedestal, repeated as dogma without explanation, and upheld without inquiry. Their initial appeal may encompass our attention for a while; yet, their significance may become diminished, unless explored, enhanced, and reviewed. The Talmud mentions that when a soul appears, at the time of Judgment, it is asked, whether it examined the truths of wisdom by asking questions, subsequently, gaining a practical understanding, capable of being applied to one’s life (Shabbos 31a).

According to Abraham Heschel, the ultimate questions that religion claims to answer must be recovered (Heschel, G-d in Search of Man, ch. 1). The answers provided to us, that we claim to uphold, when professing a traditional religious belief, may become disconnected from our lives, like a balloon that becomes untethered from the string in one’s hand, floating aloft in the sky, unless we can articulate the relevance of the truths that are gleaned from religion. This is essential, in regard to walking on the derech (path) of our ancestors, albeit, in a postmodern world.

The wisdom of Heschel’s insight points towards the need to make religion relevant in our lives, even in the present moment. Otherwise, there continues to be a disconnect, wherein the truths of belief and practice are not integrated into the actuality of our lives. If we lose sight of the existential significance of our religious tenets, then religion may lose its immediacy. The burden is placed upon mankind to re-establish a connection to G-d. To make truth relevant again, by asking meaningful questions about life, then, searching our religious perspective for the answers.

“But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.”

– Deuteronomy 30:14, JPS 1917 Tanach

Heritage – 3

B”H

Photo by Jarod Lovekamp from Pexels

Why were the Commandments given in a desert? Because of its scarceness, wherein there was nothing to interfere with the receiving of G-d’s commandments. Had the commandments been given within civilization, there would have been too many competing factors, vying for the attention of B’nei Yisrael (the Children of Israel). This brings to mind, how it is all too true today, that there are many distractions, ideologies, and belief systems, that vie for our attention. With the proliferation of the Internet, the Age of Information has the potential to overwhelm the sensibilities of man’s soul, and spirit. We live in a different kind of wilderness than the desert, wherein B’nei Yisrael received the Torah; we live in a wilderness wherein the light of truth can hardly shine through the fabric of ideas woven into our existence, by way of pixels, optic wires, and Internet cables.

Every year, we stand on the precipice of Shavuos, the culmination of an intense focus on ourselves in light of the self renewal, that we hope to obtain over a period of forty-nine days between Passover and Mattan Torah (the Giving of the Torah). Yet, even after our personal experience at Sinai, we may continue to receive Torah anew in our lives, inasmuch that we have the opportunity to learn more and more every day about G-d. He reveals Himself, within the everyday events of our lives; additionally, He guides us through our intuition, and the various circumstances that we encounter throughout our lives, even on a daily basis, if we are able to have our inner vision enhanced by this awareness. There is a heightened sense of awareness that may be gained, when we take the time and make the effort for every day to count; moreover, that every moment has the potential to reveal what was previously unseen. “I answered thee in the secret place of thunder” (Psalm 81:8, JPS 1917 Tanach).

Counting Sheep

B”H

Shiur for parashas Bamidbar (Numbers 1:1 – 4:20) 5780

“Take ye the sum of all the congregation of the children of Israel.”

– Numbers 1:2, JPS 1917 Tanach

“The literal translation of the above mentioned verse would be, ‘Lift up the head of the entire assembly.” This rendering has two potential meanings: that the people would be lifted up to a higher spiritual status or brought down by their own unworthiness. The phrase suggests either upliftment, if B’nei Yisrael were worthy in G-d’s eyes, or chastisement, if they were not acting in accordance with His expectations of them (Ramban).

The sages note that there were nine times recorded in the Tanach, whereupon a census was taken. According to their rendering of scripture, there will be a tenth census taken in the days of Moshiach. “The flocks again pass under the hands of him that counteth them, saith the L-RD” (Jeremiah 33:13, JPS 1917 Tanach). According to the rendering of this verse by the Targum Yonaton, the verse reads, “by the hand of Moshiach.”

The world is judged four times a year; the sages envision the judgment that occurs on Rosh HaShannah, as a census being taken, likened to counting sheep: “On Rosh HaShana all creatures pass before Him like sheep [benei maron], as it is stated: ‘He Who fashions their hearts alike, Who considers all their deeds’ (Psalms 33:15)” (Talmud, tractate Rosh HaShannah 16a, sefaria.org).

The mashal (parable) of counting the sheep also points towards the final judgment, when all of mankind will be judged. “For I [know] their works and their thoughts; [the time] cometh, that I will gather all nations and tongues; and they shall come, and shall see My glory” (Isaiah 66:18).

“Therefore will I save My flock, and they shall no more be a prey; and I will judge between cattle and cattle. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd. And I the L-RD will be their G-d, and My servant David prince among them” (Ezekiel 34:22-24, JPS 1917 Tanach).

parashas Bamidbar

six thousand years of history

B”H

Shiur for parashas Behar-Bechukosai 5780

“Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the produce thereof. But in the seventh year shall be a sabbath of solemn rest for the land, a sabbath unto the L-RD; thou shalt neither sow thy field, nor prune thy vineyard.” – Leviticus 25:3-4, JPS 1917 Tanach

What is more important, the symbol or what the symbol conveys? The sages say that on Shabbos we get a glimpse of Olam Haba (the World to Come). While we look forward to a day of rest every week, the greater import is its likeness to Olam Haba. Therefore, both the weekly Shabbos, a twenty-five hour period of rest, and what the Shabbos conveys have significance. We enjoy our day of rest in this world, and are inspired, even reassured by the forthcoming thousand year Sabbath, that actually precedes Olam Haba, in the next world, when the new heavens and the new earth appear (Isaiah 65:17, 66:22).

A similar question, what is more tangible, the symbol or what the symbol points toward? Regarding Shabbat, it seems quite apparent that three festive meals, two of them preceded by Kiddush, are well worth waiting for throughout the previous six days of week, and very tangible realities. Yet, they are ephemeral; and, after havdallah, although our souls are somewhat comforted by the smell of the besamim (spices, usually cloves), we still have the mundane weekdays ahead of us. So, Olam Haba, is described in the negative, because we cannot conceive of the World to Come. Rather Kitvei Kodesh (Holy Scripture) describes Olam Haba as a place in time, whereof no eye has seen, nor ear heard of its delights (Isaiah 64:3). Therefore, although Olam Haba may seem less tangible, from our perspective in Olam HaZeh (This World), Olam Haba will last forever. Food for thought.

The commandment of Shemitah, wherein the land lies fallow every seventh year, is also symbolic of the Millennial Shabbos. The first six years, wherein the land was worked represent the six thousand years of history mentioned in the Talmud (Sanhedrin 98). In the seventh year, the land lies fallow, pointing towards the thousand years of peace. Thus, the implied message may be taken as that there is a reward for our efforts in this world, on a spiritual level, so that the souls that are written in the Book of Life, may partake of eternal life at the Tehillas HaMeisim (Resurrection of the Dead).

“This world is like a corridor before Olam Haba; prepare yourself in the corridor, so that you may enter the Banquet Hall.” – Pirkei Avot 4:21

Lag b’Omer 5780

B”H

Today is the 33rd day, four weeks and five days of the counting of the Omer. Today is known as Lag b’Omer, in commemoration of the Talmudic figure, Shimon bar Yochai. The authorship of the Zohar, a Jewish mystical work is attributed to him; however, according to scholarly research, the Zohar has been shown to have been written by Moses de Leon, a Spanish Rabbi and kabbalist, who lived during the thirteenth century.

Many in Israel light bonfires on Lag b’Omer [although, perhaps, not this year] especially in Meron, where Rabbi Shimon bar Yochai is buried. Although an actual person, who is mentioned in the Talmud, he has become somewhat of a legendary figure, because of the Zohar, where he is the main character. He is honored as having revealed the secrets of the Torah, while Moses de Leon is assigned a lesser seat amongst rabbis, memoralized in relative obscurity.

The day is also the day when the plague that had been taking the lives of R’ Akiva’s students stopped, after decimating twelve thousand pairs of his students. In fact, the historical Shimon ben Yochai is said to have been amongst the few who remained alive at the time. He is credited with superhuman feats in the Talmud, thus sparking the beginning of his legendary status through the Zohar. Yet, instead of viewing the bonfires as symbolic as the light of wisdom emanating from him, I prefer to perceive the flames of the bonfires as representative of the light of Torah.

All the same, on Lag b’Omer, many have barbecues, in lieu of bonfires; and, I must admit that I have been craving a kosher hamburger, as well as a kosher hot dog or two ever since lunch time today. One last point, as food for thought, regarding the students of R. Akiva. According to the Talmud, the reason attributed to their deaths was a lack of respect towards each other. By way of a negative example, we can learn through the serious repercussions of their disrespect, to focus on our relationships with others, especially family and friends, with respect, tolerance, and forbearance to the other, in full recognition of their positive qualities and contributions as unique persons.