Words Give Life: Recent Episodes
wordsgivelife
weekly Torah reading: parasha Nitzavim 5782
“Ye are standing this day all of you before the L’rd your G’d.
– Deuteronomy 29:9, JPS
Leil Selichot: the penitential prayers remind us to seek forgiveness from G-d, by first examining ourselves for the roots of sin in our lives. This examination of our conscience is integral to our well-being in life. It cannot be displaced onto others outside of ourselves. G-d forbid.
weekly Torah reading: parasha Va'etchanan - Deveykus
“Ye that did cleave unto the L-RD your G-d are alive every one of you this day.” – Deuteronomy 4:4, JPS 1917 Tanach
weekly Torah reading: Devarim 5782
"There are eleven days' journey from Horeb by the way of mount Seir to Kadesh-Barnea." - Deuteronomy 1:2
weekly Torah reading: parasha Mattos-Masei 5782
"These are the stages of the children of Israel, by which they went forth out of the land of Egypt." - Numbers 33:1, JPS 1917 Tanach
weekly Torah reading: parasha PInchas 5782
The L-RD will always hear the cry of the sincere penitent.
weekly Torah reading: parasha Balak 5782 - 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 importance of remaining true to our word, character, and belief system.
weekly Torah reading: parasha Chukat 5782
Just as an offering brings atonement, so does the death of a righteous person bring atonement for the people (Mo’ed Katan 28a).
Prayer and Sincerity: Elokai Neshama
“My G-d, the soul you placed within me is pure.”
– from the morning prayers
Tikkun HaNefesh: A Renewal of the Soul
Our entire lives may serve as an opportunity to seek tikkun hanefesh – a renewal of our souls, and a returning to our unadulterated selves. This path of an inner focus differs much from the pervasive trend to point the finger at others and society.
weekly Torah reading: parasha Korach 5782
“O G-d, the G-d of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?” – Numbers 16:22, JPS 1917 Tanach
weekly Torah reading: parasha Shelach 5782
"’We came unto the land where thou didst send us, and truly it floweth with milk and honey; and this is the fruit of it.’” - Numbers 13:27
weekly Torah reading: parasha Beha'alotecha 5782 - Our Refuge
"In the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony." - Numbers, 10:11, JPS 1917 Tanach
weekly Torah reading parasha Nasso 5782 - Teshuvah (Return)
“Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the L-RD, and that soul be guilty; then shall they confess their sin which they have done.”
– Numbers 5:6-7a, JPS 1917 Tanach
weekly Torah reading: Bamidbar 5782 - Encampment Around the Mishkan
“And the L-RD spoke unto Moses and unto Aaron, saying: ‘The children of Israel shall pitch by their father’s houses; every man with his own standard, according to the ensigns.’” - Numbers 2:1-2, JPS 1917 Tanach
weekly Torah reading: parasha Bechukosai 5782
“If ye walk in My statutes, and keep My commandments, and do them; then I will give your rains in their season, and the land shall yield her produce, and the trees of the field shall yield their fruit.”
– Leviticus 26:3-4, JPS 1917 Tanach
weekly Torah reading: parasha Behar 5782
- Shemitah Cycle: How this also relates to the Sabbatical Millenium
“And the L-rd spoke unto Moses in mount Sinai, saying: Speak unto the children of Israel, and say unto them: When ye come into the land which I give you, then shall the land keep a sabbath unto the L-RD.” – Leviticus 25:1-2, JPS 1917 Tanach
weekly Torah reading: parasha Emor 5782 - the Moadim
“The appointed seasons of the L-RD, which ye shall proclaim to be holy convocations, even these are My appointed seasons.” – Leviticus 23:1-2, JPS 1917 Tanach
weekly Torah reading: parasha Kedoshim 5782
“Sanctify yourselves therefore, and be ye holy; for I am the L-RD your G-d.”
– Leviticus 20:7, JPS 1917 Tanach
weekly Torah reading: parasha Acharei 5782
“’Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover.’” - Leviticus 16:1-2, JPS 1917 Tanach
dvar for Passover 5782 - the Seventh Day
“And Moses said unto the people: Fear ye not, stand still, and see the salvation of the L-RD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever.” – Exodus 14:13, JPS 1917 Tanach
chag sameach: Passover 5782
“The tablets were the work of G-d, and the writing was the writing of G-d, graven upon the tablets.” - Exodus 32:16, JPS 1917 Tanach
weekly Torah reading: parashas Metzora 5782
“Then the kohen is to command that two clean living birds, cedar wood, scarlet and hyssop be brought for the one being cleansed.” – Leviticus 14:4
weekly Torah reading: parasha Tazria 5782 - Hidden Treasures
The skin diseases falling under the category or tzarras (often translated as “leprosy”) needed to be determined by a kohein (Leviticus 13:1-2). Yet, the so-called “plague of leprosy,” as mentioned in the Tanach, is not exactly the leprosy of more modern times.
weekly Torah reading: parasha Shemini 5782
"And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the L-RD appeared unto all the people. And there came forth fire from the L-RD." - Leviticus 9:23, JPS 1917 Tanach
weekly Torah reading: parashas Tzav 5782
“Fire shall be kept burning upon the altar continually; it shall not go out.”
– Leviticus 6:6, JPS 1917 Tanach
motzei Shabbos: parashas Vayikra 5782
“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).
weekly Torah reading: parashas Vayikra 5782
“When any man of you bringeth an offering unto the L-RD.” – Leviticus 1:2, JPS 1917 Tanach
The Hebrew word for offering is korban. The shoresh (root word) of korban is קךב, meaning “to draw near.” Therefore, the act of bringing an offering has the connotation of drawing near to H’Shem.
motzei Shabbos: parashas Pekudei 5782
“And the cloud covered the Tent of Meeting, and the glory of the L-RD filled the Mishkan.” – Exodus 40:33
When the cloud rested upon the Tent of Meeting, H’Shem’s Presence filled the Mishkan. Hence, under these circumstances, Moshe was unable to enter the sanctuary (Exodus 40:34). In our own lives, when our path is obscured, figuratively speaking, by darkness, may we continue to place our trust in H’Shem, to bring us safely through the obscurity to our destination.
weekly Torah reading: parashas Pekudei 5782
(new post with audio: my apologies on the previous attempt).
“And Moses saw all the work, and behold, they had done it; as the L-RD had commanded, even so had they done it. And Moses blessed them.” - Exodus 39:43, JPS
weekly Torah reading: parashas Vayakhel 5782
“Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to the L-RD.” – Exodus 35:2, JPS 1917 Tanach
weekly Torah reading: parashas Ki Tisa 5782
“And the L-RD passed by before him, and proclaimed: ‘The L-RD, the L-RD G-d, merciful and gracious, long-suffering, and abundant in kindness and truth: keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin” – Exodus 34:6-7, JPS
motzei Shabbos shiur: Carry On
“And thou shalt make staves of acacia-wood, and overlay them with gold. And thou shalt put the staves into the rings on the sides of the ark, wherewith to bear the ark. The staves shall be in the rings of the ark; they shall not be taken from it.” – Exodus 25:15, JPS 1917 Tanach
weekly Torah reading: parashas Tetzaveh 5782
“And thou shalt command the children of Israel, that they bring thee pure olive oil, beaten [pounded in a mortar] for the light, to cause a lamp to burn continually.” – Exodus 27:20, JPS 1917 Tanach
weekly Torah reading: parashas Terumah 5782
“Speak unto the children of Israel, that they take for Me an offering; of every man whose heart maketh him willing ye shall take My offering.” – Exodus 25:2, JPS 1917 Tanach
weekly Torah reading: parashas Mishpatim 5782
“And these are the judgments that you shall set before them.” – Exodus 21:1
“v’eilah mishpatim – and these are the judgments”
The parashas 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 parashas and the previous one.
weekly Torah reading: parashas Yisro 5782
Yisro, Moshe’s father-in-law, an ex-priest of Midian, “heard of all that G-d had done for Moses, and for Israel his people” (Exodus 18:1, JPS). He journeyed from Midian to the encampment at Sinai. He proclaimed, “Now I know that the L-RD is greater than all gods” (Exodus 18:11, JPS).
weekly Torah reading: parashas Beshalach 5782
“Moses stretched out his hand over the sea; and the L-RD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left.” – Exodus 14:21-22, JPS 1917 Tanach
Mishnah Berachos 6:2 – The Shehacol Blessing
The shehacol is the “catch-all blessing,” made before partaking of food. Specifically, the blessing applies to certain foods such as meat, eggs, cheese, and milk that would not be included in other categories such as prei ha’adamah (fruit of the earth) and prei ha’etz (fruit of the tree). So, if there is an understanding that by default, the shehacol blessing (shehacol nihiyeh b’dvarot – who creates all things through His word) may cover all foods, then why are there so many particulars?
Mishnah Berachos 4:6 - prayer during travel
"One who was traveling in a ship or on a raft should focus his heart opposite the Holy of Holies." - sefaria.org
Mishnah Berachos 5:1 - preparation before prayer
The recommended state-of-mind to acquire, before the Shemonah Esrei, standing prayer, when we stand before H’Shem, as if standing in front of a king. (And how much more so, since He is sovereign King of the Universe).
weekly Torah reading: parashas Bo 5782
“And the L-RD said unto Moses: ‘Stretch out thy hand toward the heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.’ And Moses stretched forth his hand toward the heaven; and there was a thick darkness in all the land of Egypt three days; they saw not one another, neither rose any from his place for three days; but all the children of Israel had light in their dwellings.”– Exodus 10:21-23, JPS 1917 Tanach
Mishnah Berachos 4:4-5 - prayer and travel
“Redeem, L-rd, Your people, the remnant of Israel, at every transition. May their needs be before You. Blessed are You, L-rd, Who listens to prayer.”
– Mishnah Berachos 4:4, sefaria.org
weekly Torah reading: parashas Va'eira 5782
“For this cause have I made thee to stand [endure], to show thee My power, and that My name may be declared throughout all the earth.” – Exodus 9:16, JPS 1917 Tanach
“G-d’s name would be declared from generation to generation because of the signs which He performed.” – Ibn Ezra, sefaria.org
weekly Torah reading: parashas Shemot 5782
“And there went a man of the house of Levi, and took to wife a daughter of Levi. And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months.” – Exodus 2:1-2, JPS 1917 Tanach
weekly Torah reading: parashas Vayechi 5782
“Vayechi Yaakov (And Jacob lived).” – Genesis 47:28, JPS 1917 Tanach
The patriarch, Jacob was “gathered to his people” (Genesis 49:29). This phrase points toward the “bundle of life,” wherein the souls of the righteous are wrapped up in the light of G-d in Shomayim (Heaven). Vayechi Yaakov (Jacob lives), for his soul continues to live, basking in the light of G-d until the time of the Tehillas HaMeisim (Resurrection of the Dead), when the souls of the righteous are restored to their bodies.
weekly Torah reading: parashas Vayigash 5782
“I am He who in My Word will go down with thee into Mitzraim; I will regard the affliction of thy children, and My Word shall bring thee up from thence, and cause thy children to come up.”
– Targum Jonathan on Genesis 46:4, sefaria.org
weekly Torah reading: parashas Mikeitz 5782
“And Pharaoh said unto Joseph: "‘Forasmuch as G-d hath shown thee all this, there is none so discreet and wise as thou.’” – Genesis 41:39, JPS 1917 Tanach It is written in kabbalah, that for every descent, there is an ascent: apropos to this week’s parashas, we see Joseph, whose feet were placed in “fetters, His person was laid in iron; until the time that his word came to pass, the word of the L-RD tested him” (Psalm 105:19, JPS).
weekly Torah reading: parashas Vayeishev 5782
“Now Israel loved Joseph more than all his children, because he was the son of his old age; and he made him a coat of many colours.”
– Genesis 37:3, JPS 1917 Tanach
weekly Torah reading: parashas Vayishlach 5782
If Jacob had opportunity to seek divine protection from angels who would defend his entourage, he did not rely on this; rather, he made a three-fold preparation for an encounter with Esau: prayers, appeasement, and a defensive strategy.
weekly Torah reading: parashas Vayeitzei 5782
“And he dreamed, and behold, there was a ladder set up on the earth, and the top of it reached to heaven. And behold, the angels of G-d were ascending and descending on it.” -Genesis 28:12
This ascent and descent of the angels upon the ladder in Jacob’s dream may be understood as being symbolic of prayer (Sforno). So, in effect, Jacob's ladder may be symbolic of a "prayer ladder." Even though G-d resides in Shomayim (Heaven), He can still hear the whispered prayers of a penitent
weekly Torah reading: parashas Toldos 5782
“And the children struggled within her.” – Genesis 25:22, JPS 1917 Tanach
Esau was the firstborn, while Jacob was born grasping Esau’s heel. This is how Jacob received his name, Yaakov, meaning heel, or supplanter, because, eventually, he supplanted the rights of the firstborn. According to Akeidat Yitzchak, Esau would tread upon the very values that Jacob cherished, the values that Jacob emulated in his father Isaac, the same values of Abraham. Yet, it is those values that best represented the covenant made with Abraham, and the legacy of the Patriarchs.
weekly Torah reading: parashas Chayei Sarah 5782
"And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah." - Genesis 23:1, JPS 1917 Tanach
Both the soul of Sarah, and the soul of Abraham are gathered into the "bundle of life," where the souls of the righteous are bound for chayei olam (eternal life). "Thy people shall all be righteous, they shall inherit the land forever" (Isaiah 60:21, JPS 1917 Tanach). The title of the parashas, Chayei Sarah (the Life of Sarah) points to the promise of an Afterlife for the righteous in the World-to-Come.
note: this recording is better than the previous one
weekly Torah reading: parashas Chayei Sarah 5782
"And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah." - Genesis 23:1, JPS 1917 Tanach
Both the soul of Sarah, and the soul of Abraham are gathered into the "bundle of life," where the souls of the righteous are bound for chayei olam (eternal life). "Thy people shall all be righteous, they shall inherit the land forever" (Isaiah 60:21, JPS 1917 Tanach). The title of the parashas, Chayei Sarah (the Life of Sarah) points to the promise of an Afterlife for the righteous in the World-to-Come.
The words of kitvei kodesh (holy scripture) have meaning above and beyond the words themselves and are best understood within the greater context of the themes of the biblical narratives they portray, as well as their theological significance. The prayers in the siddur (prayerbook) may become an active means for inculcating the values, traditions, and beliefs of religion into our lives.
weekly reading of the Torah: parashas Vayeira 5782
“G-d did prove [test] Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I’ [Hineni]. And he said, ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee [lech lecha] into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’” – Genesis 22:1-2, JPS 1917 Tanach
The question may be asked, that if G-d is omniscient (all-knowing), why did he need to test Abraham’s faithfulness towards Him? According to Nachmanides, to “bring forth the matter from the potential into actuality so that he may be rewarded for a good deed, not for a good thought alone” (Nachmanides on Genesis 22:1, sefaria.org).
weekly reading of the Torah: parashas Lech Lecha 5782
“Ten generations from Noah to Abraham, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until Abraham, came and received the reward of all of them.” – Pirkei Avos 5:2, sefaria.org
“Based upon the merit of Abraham, G-d did not destroy again the whole world. Abraham taught them that repentance was possible, and therefore G-d did not destroy the world.”
– English explanation of the Mishnah; sefaria.org
weekly reading of the Torah: parashas Noach 5782
“And the L-RD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.”
- Genesis 6:5, JPS 1917 Tanach
Mankind would need to be guided toward an everlasting covenant, despite the first aveirah (sin), so that G-d’s ultimate intentions for man would remain intact. When mankind had gone too far off from the blueprint, G-d sought to find a reason to not entirely destroy His creation. “The L-RD looked forth from heaven upon the children of men, to see if there were any man of understanding, that did seek after G-d” (Psalm 14:2, JPS 1917 Tanach).
weekly Torah reading: parashas Bereishis 5782
“Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of G-d hovered over the face of the waters.”
– Genesis 1:2, JPS 1917 Tanach
The Ruach haElokim hovered over the mayim (waters) that may have represented the so called primordial soup from where all life began. Thus, it is clear that a divine force was at work, in conjunction with the elements of the universe that would become all life on earth.
“On the eighth day there shall be an assembly for you.”
– Numbers 29:35
The Sfas Emes conveys an insight, that "it is for you because the gates of teshuva are open to all. But Israel takes greater joy in accepting G-d’s service anew than they did in having their sins forgiven” (p.372, The Language of Truth). So, in light of this commentary, it may be conjectured, that while the focus of Rosh Hashannah was on repentance, and the Day of Yom Kippur on forgiveness, for Shemini Atzeret, a holiday that is connected to Simchas Torah, the focus is on renewal.
The Torah infers the requirement of the water offerings, through subtle hints in the passage concerning the Sukkot offerings, found in Numbers chapter 29. These point towards the Simchat Beis HaShoavah, Celebration of the Place of Water-Drawing, as mentioned in the mishnah: “Whoever did not see the rejoicing of [this water drawing ceremony] never saw rejoicing in his lifetime” (Mishnah: Sukkah 5:1).
Torah reading: Exodus 33:12 - 34:26
The word sakoti, similar to sukkah, means cover or covering, and is found in the following verse: “And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover [sakoti] thee with My hand* until I have passed by” (Exodus 33:22, JPS 1917 Tanach). This is one connection found to Sukkot in the parashas chosen as the reading for Shabbat Chol HaMoed.
*According to Ibn Ezra, some commentators translate kappi (hand) as clouds. Thus the rendering is that the cloud covered Moses, in like manner as the Cloud of Glory, also symbolized by a sukkah.
d'var for Sukkot 5782
The sukkoth [booths] that we build at this time of year are meant to remind us of the temporary structures in the wilderness wherein our ancestors dwelt. According to some commentators, these structures symbolize the Clouds of Glory that served as a shelter from the elements.
parashas Haazinu 5782
“Give ear, ye heavens, and I will speak; and let the earth hear the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew; as the small rain upon the tender grass, and as the showers upon the herb.” – Deuteronomy 32:1-2, JPS 1917 Tanach
Moshe taught the Children of Israel a song that would serve to remind them, at some point in the future, of their failures, hopes, and redemption. Both Heaven and earth were called upon as witnesses to the words of Moses.
“Wherefore should I fear in the days of evil, when the iniquity of my supplanters [heels] compasseth me about” (Psalm 49:6, JPS 1917 Tanach).
The "sins of my heels” refer to the breaking of lesser mitzvoth, that people, figuratively speaking, tend to trample upon, mistakenly thinking that they are insignificant.
motzei Shabbos: parashas Vayelech 5782
“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.”
- Or HaChayim on Deuteronomy 31:17, sefaria.org
“Turn Thou us unto Thee, O L-RD, and we shall be turned; renew our days as of old.”
– Lamentations 5:21, JPS 1917 Tanach
The L-RD would like us to return to the simplicity of faith, by looking towards Him in all things. “Trust in the L-RD with all your heart, and do not rely on your own understanding” (Proverbs 3:5, JPS 1985 Tanach).
The Akeidah: Binding of Isaac
“And it came to pass after these things, that G-d tested Abraham, and said to him, Abraham; and he said, [Hineni] Behold, here I am.” – Genesis 22:1, JPS 1917 Tanach
“Such is the answer of the pious: it is an expression of meekness and readiness.”
– Rashi, Midrash Tanchuma, Vayera 22, sefaria.org
Rosh HaShannah is a time of renewal. Through teshuvah (repentance) we prepare ourselves to face H’Shem: Avinu Malkeinu (Our Father, Our King) on the Day of Judgment for the New Year. Through proper reflection, and rooting out our sins well in advance of that day, we hope to begin the new year with the resolve to start anew.
weekly Torah reading: parashas Nitzavim 5781
The promise of return to the Land of Israel includes a reassurance of teshuvah (repentance); in other words, that the Jewish people will be moved by H’Shem to do teshuvah. The commandment to repent is phrased in the future tense, rather than the imperative command form, because G-d wanted it to be an assurance to the Jewish people that in due time we would repent.
parashas Ki Savo 5781
"And it shall be, when thou art come in unto the land which H'Shem thy G-d giveth thee for an inheritance, and dost possess it, and dwell therein; that thou shalt take of the first of all the fruit of the ground, which thou shalt bring in from thy land that H'Shem thy G-d giveth thee; and thou shalt put it in a basket and shalt go unto the place which HaShem thy G-d shall choose to cause His name to dwell there."
- Deuteronomy 26:1-2, JPS 1917 Tanach
motzei Shabbos: parashas Ki Seitzei 5781
“Remember [zachor] what the L-RD your G-d did to Miriam on the journey after you left Egypt.” – Deuteronomy 24:9, JPS 1985 Tanach
parashas Ki Seitzei 5781 - Honest Weights and Measures
“A perfect and just weight shalt thou have; a perfect and just measure shalt thou have; that thy days may be long upon the land which the L-RD thy G-d giveth thee.” – Deuteronomy 25:15, JPS 1917 Tanach
The Torah commands us that we should have perfect and honest weights and measures. This includes honesty and integrity within our very lives.
During the month of Elul, we are called to look past the surface level of ourselves, in order to gain an honest assessment of ourselves. Where can we start? In every moment, we have a starting point. That is to say, that we may start in the present moment
Prayer must be relevant to our lives; specifically, we must understand the relevancy of the words in prayer. The psalms, in particular, convey essential truths, and varied emotional elements, intrinsic to human nature. How do we connect with the words of written prayer in a prayerbook? What is the nature of heartfelt prayers in our own words?
The children of Israel are an am segulah – a treasured people – unto the L-RD. According to Rashi, one reason for this spiritual status is because of the merit of our forefathers, Abraham, Isaac, and Jacob.
“Everything is in the hands of G-d, except for the fear of G-d.” – Berachos 33b
Yiras H’Shem (fear of G-d) is a major component of one’s relationship to G-d; fear, in the sense of awe, reverence, and respect. The quality of yiras H’Shem is what will determine the level of kedushah (holiness) in a person’s life.
“Ye that did cleave unto the L-RD your G-d are alive every one of you this day.”
– Deuteronomy 4:4, JPS 1917 Tanach
Mercy abides in the heart, despite all sorrow;
where G-d has planted eternity as well,
so that we know what will be, beyond this world,
no longer needing to live in fear of the inevitable.
parashas Matos - Massei 5781
The forty-two journeys of the Children of Israel, “their goings out according to their journeys by the commandment of the L-RD,” were seen from the perspective of G-d, each one as a significant journey of progress, according to His plan.
“How shall I curse, whom G-d hath not cursed?”
– Numbers 23:8, JPS 1917 Tanach
Three times, Balak took Balaam to a mountain top to curse Israel; yet, each time he was compelled to bless Israel instead.
“Send men, that they may spy the land of Canaan which I give to the people Israel”
- Numbers 13:1
The actual phrase used, shelach lecha means send out for yourself or send out according to your own understanding; this is a clue to what transpired, before H'Shem gave the commandment to send out the spies.
“And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled.”
– Exodus 19:16, JPS 1917 Tanach
Malchut shebbe Malchut: Kingship within Kingship. Today’s middot (character traits) are malchut shebbe malchut (autonomy within sovereignty). This may be compared to the goal of self-actualization as found within a psychological framework. Finding a meaningful path to pursue in life will lead to personal fulfillment; in other words, the culmination of the soul’s mission in life.
Yesod shebbe Malchut: Foundation within Kingship
In regard to yesod, a strong foundational belief system is necessary in order to maintain a sense of autonomy (malchut). Without reference points, in regard to one’s identity, it would be too easy to be swayed by this, that or the other opinion, trend, or viewpoint. A tenacious adherence to a set of values and beliefs, as well as an overall conception of oneself will be a fence around an individual’s autonomy.
(note: pre-recorded before Shabbat)
Hod shebbe Malchus: Splendor Within Kingship. Humility is a necessary ingredient of character, inasmuch that any attempt to raise oneself above a modest estimation of one’s abilities should be placed in check by a fair analysis of oneself. B’nei Yisrael received the Torah at Sinai. Why was Mt. Sinai chosen from all of the other mountains? Because Sinai was not the highest of mountains; this teaches us the importance of humility.
Netzach shebbe Malchut: Endurance within Kingship
Netzach, most commonly associated with “victory” may also be reckoned as success and accomplishment. Accomplishments are akin to gemstones in the crown of a king, each one sparkling in its place
To respect others, and fully appreciate who they are, a certain amount of vulnerability - an openness to others - is required. For, as mentioned is mentioned by the poet, "no man is an island."
Mankind is the crown of creation. All of creation was created first, then mankind was created on the sixth day. Paleontology records show the same natural progression of life on earth. Obviously, mankind could only flourish in an environment with suitable conditions towards life; so, those conditions were created before placing Adam and Eve in the Garden of Eden.
gevurah shebbe malchut: power within kingship
G-d’s sovereignty is made known through His commandments; his gevurah (strength, justice, and severity) through his judgments. On the other hand, His attribute of chesed (mercy) is exhibited through His kindness. These two attributes work in tandem.
Chesed shebbe Malchus: Love within Kingship Today begins a seven day focus on malchus (sovereignty), in combination with the other six emotional attributes. The first of these to be explored in relationship to malchus is chesed (kindness, mercy, love). Malchus (sovereignty) may also be rendered as autonomy. Human beings are created in G-d’s image, so we are obligated by our godly nature, at least to make an attempt to reflect His attributes. We were also given free will; therefore, to varying degrees, we may seek an autonomous stance in life; yet, to see ourselves as independent of G-d would only be self-deception.
malchus shebbe yesod: kingship within foundation
Malchus can also be rendered as sovereignty, autonomy, and dignity.
Despite whatever circumstances we may encounter in life, if we have a strong foundation we will be able to meet these challenges with dignity, a sense of self autonomy and a calm reserve. Yet, when we place our trust in G-d, by acknowledging His sovereignty, we do not have to stand alone in the face of adversity.
yesod shebbe yesod: foundation within foundation
Below the surface of the earth, rests the foundation of a building, the support of an infrastructure. In the same manner, man is likened a tree, whose roots provide a reinforcement against the storms of life. “And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper” (Psalm 1:3, JPS 1917 Tanach).
Hod shebbe yesod: Splendor within Foundation.
Otherwise rendered as humility within foundation. We need to acknowledge G-d’s role as the Master Architect, whose blueprint for our lives compels us to keep Him in mind at all times.
Netzach shebbe Yesod: Endurance within Foundation. Building a foundation in life requires more than a dream, a blueprint, and endurance. Realizing a dream is dependent on the actual rendition of that dream through effort, tenacity, and persistence.
Tiferes shebbe Yesod: Beauty within Foundation. Otherwise rendered as harmony within foundation. Tiferes represents unity, harmony, and the resultant beauty of a perfect blend of opposites. A foundation needs to be a structure that is balanced enough to support a building; foundational beliefs need to be congruent, in order to provide a basis for an overall belief system.
Gevurah shebbe Yesod:
The Power of Foundation: otherwise rendered as the strength of foundation. What is the strength of my foundation? Will my foundation stand on its own? Or do I need additional support from other sources?
Ultimately, my source of strength is from G’d, because my own power is limited. In recognition of the greater strength of G’d, I know that my foundation rests upon solid ground.
Today begins seven days of emphasis on the middah (character trait) of yesod, meaning foundation. Today’s unique combination of sefirot, expressed as middot (soul attributes), is chesed shebbe yesod (rendered as love within foundation). Chesed may also be rendered as mercy, kindness, or loving-kindness.
malchut shebbe hod: kingdom within splendor
Otherwise rendered as as sovereignty within humility.
Malchut may represent sovereignty, dignity, and autonomy. We can walk with humility, while still maintaining a sense of dignity.
In light of the recent tragedy at Meron, due in part to overcrowding, I would like to recount some insightful renderings made by others, concerning what can be learned from this tragedy. Any tragedy must be viewed as a significant event, meant to bring us to a greater understanding of ourselves, the condition of the soul, and a greater awareness of our connection to G-d.
Please, pray for healing of all those who suffered from this tragedy. The wounded, as well as the first responders who dealt with the psychological trauma of witnessing the aftermath. Also, for the consolation of the bereaved families and friends of those who lost their lives in Meron.
hod shebbe hod: splendor within splendor
Otherwise rendered as humility within humility
What is the essence of humility? At the depths of our humility, the soul is encompassed by splendor.
Netzach shebbe Hod: Endurance within Splendor
Otherwise rendered as endurance within humility.
Netzach has to do with the “grit” of endurance, in order to persist until victory arrives. Perhaps, victory and humility seem incongruent. One does not generally go into the battlefield, so to speak, in all humility, showing deference and respect towards his enemy. “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city (Proverbs 16:32, JPS).
Tiferes shebbe Hod: Beauty within Splendor
(Otherwise rendered as harmony within humility).
As explained elsewhere, only through bowing down in our hearts to the splendor of the L-RD, may we also acquire splendor, by way of reflecting His Splendor. Therefore, we may find through harmonizing ourselves enough to show deference to G-d, we may bear the light bestowed upon us through our reconciliation with Him.
Gevurah shebbe Hod: Power within Splendor
The splendor of the L-RD is energized by the eternal source of Life that is synonymous with His existence: He existed before the beginning and brought all into being. Therefore, any sense of strength that we might have as human beings, is ultimately only from Him.
The role of chesed (kindness) within the quality of humility. How does kindness influence the potential for humility? Kindness seems like a key ingredient of humility. Yet, kindness may actually be a result of the quality of humility.
Malchut shebbe Netzach: kingdom within endurance
The attribute of malchut may also be rendered as sovereignty, or autonomy. Where within the quality of endurance, may autonomy be found? How does a sense of self, and personal motivation contribute to one’s endurance in the face of challenges? How much can we rely on our own autonomy, without seeking guidance from a Higher Authority? Reflect on these questions for yourself. Each person’s answer will be uniquely tailored to that person’s experience, belief, and values.
Yesod shebbe Netzach: Foundation of Endurance
How well am I able to maintain an active participation in the foundational truths of my life? Do I only have an intellectual understanding of those truths? Or, am I able to ground those truths within the framework of my everyday life? Moreover, when faced with challenges, within and without, how well will that foundation prove to support the overall structure of my belief and practice? The stronger my foundation, the greater my ability to endure the storms of life. If my foundation is like a house built upon a rock, then it would be more secure than a foundation built upon sand.
Hod shebbe Netzach: Splendor within Endurance
Hod may also be rendered as humility. The quality of humility in regard to endurance may be envisioned as a bamboo tree yielding to a strong wind in a storm, signaling that endurance in the face of life’s challenges may also require resilience.
The Sages teach that both love and fear are necessary in our avodah our service to H’Shem. What is our avodah? Prayer from the heart. Chasidism teaches that prayer only ascends to the L-RD on two wings – love and fear. Nadav and Avihu may have over-exemplified the “love component” in their service (avodah) to H’Shem. They sought to draw near to the L-RD; yet, they did so in a way that was disrespectful to Him.
We are created b’tzelem Elokim – in the image of G-d – as is written, “And G-d created man in His own image, in the image of G-d created He him; male and female created He them” (Genesis 1:27, JPS). We are to imitate G-d, in a sincere effort to live up to that image. Yet, how are we able to even approach the level of G-d’s holiness?
Netzach shebbe Netzach: Endurance within Endurance: (The attribute of netzach may also be rendered as “victory” or “eternity”). The attribute of Netzach carries the weight of eternity on its shoulders, in like manner that Atlas, in the Greek myth, carried the world on his shoulders. In truth, according to a Biblical theme, G-d carries both of these burdens for all of mankind.
Tiferes shebbe Netzach: Beauty within Endurance: otherwise rendered as harmony, balance, or compassion within endurance. Tiferes represents the ability to blend or harmonize opposites; thus, the strong-willed efforts to endure challenges in life, may require tenacity; yet, a measure of compassion for ourselves and others also plays a role.
Gevurah shebbe Netzach: Power within Endurance:
otherwise rendered as discipline within endurance.
The motivating factor for endurance is discipline; in any endeavor, a regimen that is followed with discipline, will lead to endurance in that endeavor. Both body and soul are important aspects of human beings. The discipline of the soul might entail the same type of regimen, planned out on a regular basis, akin to a jogging or exercise routine.
Love within Endurance
Being kind to ourselves in respect to the aspect of netzach, rendered as endurance, is tantamount to an everlasting kindness, that we can only approach as an ideal, based on the aspect of chesed, that H’Shem shows to us, not only when we might deserve so; also, when we do not necessarily deserve to be treated with kindness from G-d
kingdom within beauty
(Otherwise rendered as sovereignty within harmony). The sovereignty of G-d over His creation is tantamount to keeping order in the world, according to His frame of reference, a perspective that transcends our limited viewpoint. In our own lives, we are granted a certain amount of autonomy over ourselves, that should not be taken for granted.
The leprosy of biblical times was the result of spiritual malaise, most commonly said to be the result of lashon hara (literally, evil tongue, otherwise known as a specific type of gossip). The Hebrew word, metzora is a contraction of two words: motzi ra, that refer to a person one spreads slander (Arachin 15b).
Yesod shebbe Tiferes: Foundation within Beauty
(Otherwise rendered as foundation within harmony). What foundation have I built in order to bring harmony, meaning, and an overall sense of peace into my life?
Splendor within Beauty
(Otherwise rendered as humility within harmony).
Through humility, we may acknowledge to ourselves that our sense of peace is often based upon different circumstances, as well as conditions that we might set for ourselves, others, and our immediate environment. If we humble ourselves before G-d, then we may welcome a more sure and lasting peace through Him.
Endurance within Beauty
(Otherwise rendered as endurance within harmony). The center will not hold: my sense of balance will be thrown off, if my center is predicated strictly upon a sense of self. Rather, a transcendent focus will support a sense of balance, by way of transcending ourselves, so that a higher perspective may be gained.
Beauty within Beauty, otherwise conceived as Harmony within Harmony.
The overlap between tikkun hanefesh (rectification of the soul), and tikkun olam (repair of the world) is brought to light, within the framework of mankind's fall from grace in Gan Eden (the Garden of Eden).
The emotional attribute of strength within harmony will bring clarity to our lives, when we are able to balance out the best characteristics within ourselves that make us human. Shalom.
Shabbat shalom. The fate of Nadav and Avihu, when they approached H'Shem with an unauthorized incense service. A lesson in yiras H'Shem (fear; i.e. awe, respect, and reverence, towards the L-RD).
Fire descends upon the mizbeach, after Aaron prays with Moshe, for the forgiveness of Aaron's role in the building of the golden calf (Rashi; Sifre). A lesson in humility.
Rashi, Akeidas Yitzchak, Chizkuni, and R'Bachya all lend their comments to an understanding of the korbanot (offerings). Passover is an opportune time to renew our own sense of commitment to G-d, through paying attention to the inner chometz (sin) that manifests in our lives - we should eradicate the chometz within and without.
An offering, brought within the framework of the Levitical system is meant to enable the offerer to draw closer to G-d. This understanding is derived from the Hebrew word, korban (offering). The shoresh (root word) of korban means, to draw near. Today, our prayers as well as our mitzvot (good deeds) serve as offerings.
Blessings speak louder than monetary remuneration for a project well done. Moses blesses all of the people who contributed to the building of the MIshkan (Tabernacle). In our own lives, we would do well to look for the blessings from Above. When approved by G-d, our efforts will be established.
The census served as an atonement for the sin of the golden calf, by way of each half-shekel that served as a ransom for the soul of each individual who was counted. Additionally, scrutiny occurs when a census is taken; thus, further requiring an atonement for any sins that may have surfaced while G-d scrutinized each soul counted.