Faith in Real Estate Like any good real estate agent, when “selling” the land of Israel to the Jewish people, Moses highlights its virtues. He tells the people that the land of Israel is far superior to Egypt: For the land to which you are coming to possess is not like the land of Egypt, out of which you came, where you sowed your seed and which you watered by foot, like a vegetable garden. (Deuteronomy 11:10) Egypt’s sustenance was dependent on the Nile River, which required the farmer to carry water to his field. As the Midrash describes: The land of Egypt required bringing water from the Nile by foot in order to water it; you had to rise from your sleep and toil. And only the low-lying areas were watered [i.e., were irrigated by the Nile], but not the high land, so you had to carry up water from the lower to the higher areas. By contrast, Israel is entirely different. As Moses continued: But the land, to which you pass to possess, is a land of mountains and valleys and absorbs water from the rains of heaven. (Deuteronomy 11:11) No need to “Shlep” the water, as the Midrash describes: “you sleep in your bed, the Holy One, blessed is He, waters both low and high areas”. But that leaves us wondering: is this the full story? Does this description capture the true balance of the advantages of Israel over Egypt? Or is Moses, like any good real estate agent, highlighting only what is "convenient" for his narrative? For, yes, when it rains, Israel is certainly advantageous; the problem, of course, is that rain is often scarce. Egypt’s natural resource, the Nile, provides a constant source of nourishment, but is also a spiritual hazard, for it allows a person to delude himself into thinking that he is self-sufficient and his destiny and success are the product of his own might. In Egypt, a person can feel invincible, with no need to turn to, and to accept the morality of, a higher power. In Israel, by contrast, a Jew knows that all his effort is dependent on the heavens. He can toil, sow and plant, but ultimately, must put his trust in G-d to bring the rain. The scarcity of rain is indeed what ensures that connection and relationship with G-d. As Moses continues in the very next verse: A land the Lord, your G-d, looks after; the eyes of L-rd your G-d are always upon it, from the beginning of the year to the end of the year. Even with the advances of Israeli ingenuity and technology, what was true then is still true today. Surviving and flourishing in the region is a miracle. Sometimes we wish that Israel would be more like other nations, whose existence seems more secure and doesn't require reliance on the extraordinary. Yet, perhaps that is one of the reasons why G-d chose that strip of land for his people. For it is a land whose very geography, topography, and climate evoke a deep connection and relationship with G-d.
Blog - Torah Insights
Faith in Real Estate - עקב
Expanding Oneness - ואתחנן
Expanding Oneness The most important statement in Judaism is the declaration of the Shema, which we are commanded to recite every morning and evening, proclaiming Hashem Echad, G-d is one. But what exactly does that mean? And how did our understanding of this critical statement develop over time? On the most basic level, G-d is one, means that the creator of all existence is one, and not a partnership between two or more entities. Centuries later, Maimonides articulated the meaning of oneness to include, not only that there are no other G-ds, but that G-d’s existence is pure oneness (not a composite of many parts), not susceptible to limitation and change. In the words of Maimonides: This God is one. He is not two or more, but one, unified in a manner which [surpasses] any unity that is found in the world; i.e., He is not one in the manner of a general category which includes many individual entities, nor one in the way that the body is divided into different portions and dimensions. Rather, He is unified, and there exists no unity similar to His in this world. Hundreds of years after that, Chasidism reveals additional depth in the word one: not only is there only one G-d, not only is G-d himself one and not composed of two or more parts, but that there is only oneness. The multitude of spiritual worlds, galaxies and creations are included within, and an expression of, the oneness of G-d, for every creation is an expression of the Divine energy which brings it into existence. The Hebrew word Echad, one, is composed of three letters: Aleph, with the numerical value of one, represents the one G-d. Chet, with the numerical value of eight, represents the seven heavens and the earth. Daled, with the numerical value of four, represents the four directions. When we say Shema, we are tapping into and revealing the deeper reality of oneness, namely that all of existence, with its unfathomable detail, beauty and complexity, from the distant galaxies to the intricate veins of a leaf, from the vastness of the ocean to every heartbeat, every person and every experience, is included in the oneness. We expand the oneness by opening ourselves to the realization that all parts of creation share a deep connection. For we are all part of a greater oneness, all part of the Divine that shines through us. Adapted from the teachings of the Rebbe, Likutei Sichos vol. 11 p. 11
How to Read a Map - דברים
How to Read a Map Are we on the “Other Side of the Jordan” or at “the Plains of Moab”? The final verse of the fourth book of the Torah states explicitly that the Jewish people were at the plains of Moab: These are the commandments and the ordinances that the Lord commanded the children of Israel through Moses in the plains of Moab, by the Jordan at Jericho. (Numbers 36:13) Yet, the next verse, the first verse of the fifth book of the Torah, refers to the same geographical location by the name "The other side of the Jordan": These are the words which Moses spoke to all Israel on that side of the Jordan in the desert (Deuteronomy 1:1) How do you define your state of being? How do you define your “place” in the world, based on where you are, or based on where you are heading? The fourth book of the Torah tells of the forty-year journey through the desert, a challenging journey both physically and spiritually. The Hebrew word “plains”, Arvot, shares the same letters as the word for “Erev”, evening, representing the spiritual darkness and challenge of the journey. The conclusion of the fourth book represents the triumph over the challenges and difficulties. Finally, they crossed the desert, learning from and ultimately transforming the painful experiences. The fifth book of the Torah presents a completely different model of how to live in this world. We are not in the “plains of darkness”, but on the other side of the Jordan. Our existence is defined in relation to the holiness and land of Israel, which we are working toward. Our perception while facing the darkness is not confusion and melancholy, but rather the clarity and optimism that comes from being on the precipice of a bright future, when we will cross the river and enter the holy land. When you look at your life, when you look into the figurative map to locate the “you are here”, remember that it's up to you to define your position. Are you at the plains of Moab, or at the other side of the Jordan? Adapted from the teachings of the Rebbe, Shabbat Devarim 5788
Is Materialism Antithetical to Spirituality? - מטות מסעי
Is Materialism Antithetical to Spirituality? After forty years of living a sheltered life in the desert, a life devoted to spirituality and Torah study, the Jewish people emerged from the desert and came face to face with civilization. The meeting was a colossal failure. The Jewish people were tempted by the sounds and sights of what they encountered, strayed after the pagan women of Moab, and adopted their idols. Against that background, the Torah, toward the conclusion of the Book of Numbers, introduces the laws of vows, whereby a person can prohibit something upon themselves, giving it the force of a biblical prohibition. While the goal of Judaism is not asceticism but rather the sanctification of the material, a person does have the ability to create boundaries for themselves, to say no before they can say yes. Before a person can sanctify pleasure, wealth, or success, he must first possess the discipline to use the material in a way that is productive and healthy and not let it take over, thus leading to a self-destructive outcome. The Torah offers a path to "undo" the vows. That represents the ability to grow from a place where materialism was a threat to a holy lifestyle, to a place where the material can be incorporated within holiness and ultimately lead to greater spiritual growth. But what is the process, and what are the necessary spiritual tools to be able to “undo the vow” and defuse the potential destructive lure of the material? The answer is alluded to in the phrase Moses employs when introducing the concept of vows and their nullification. Moses says, “Zeh Hadavar”, this is the matter. “Zeh”, this, referring to a Divine communication, is very unusual. In general, prophets use the term “Koh”, which means “so”, as in “So says the Lord”. Moses is the only prophet who prophesied with the word “Zeh”, this. Chasidic philosophy explains that “koh”, so, refers to an approximation; the prophecy is not vivid and clear. Whereas “zeh”, this, represents something one can point at, not abstractions, but a concrete reality. So long as spirituality and G-d remain an interesting but abstract idea, materialism will remain a spiritual threat and a challenge to our ethics and values. But, in this week’s Torah portion, Moses empowers us to experience a reality, not of “koh” but of “zeh”, not of “so” but of “this”. Moses invites us to deepen our perception of reality, broaden our awareness, and recognize G-d as the true reality. This will allow us to discover the true essence of the material, not a substance that conceals the Divine creative energy that is within it, but rather as an expression of the Divine creative power. As King Solomon states in the book of Proverbs: “in all your ways know Him”, realize that every material possession you have is a means to know and grow closer to the creator. Adapted from the teachings of the Rebbe, Matos Masei 5721
The True Point of the Holiday - פנחס
The True Point of the Holiday
Where do you find inspiration? When do you experience joy?
In life, there are ordinary days and holidays, times for work and times for leisure, moments of inspiration and moments of adversity.
By nature, we are inspired by the novelty of a holiday, by an extraordinary event, by a chance to break our routine and spend time with the people we love.
But the true secret of life, and the true purpose of the holidays, is that once we experience a change of pace, we are able to reexamine and experience the blessings of our everyday life. The ultimate purpose of a “getaway” is to fall in love with our daily existence.
Indeed, in this week's Torah portion, G-d tells Moses about the commandment to offer unique offerings on the holidays, beginning with the most exceptional holiday, the holiday of Passover, which celebrates G-d’s direct intervention to save His people Israel. Passover reminds us of the miraculous power of G-d to perform miracles, defy the laws of probabilities, and bring salvation. Yet, the list of unique offerings for each of the holidays begins with the commandment about the daily offerings offered year round:
The Lord spoke to Moses, saying: Command the children of Israel and say to them: My offering, My food for My fire offerings, a spirit of satisfaction for Me, you shall take care to offer to Me at its appointed time. And you shall say to them: This is the fire offering which you shall offer to the Lord: two unblemished lambs in their first year each day as a continual burnt offering. (28:1-3)
The reason the Torah mentions the daily offerings in the list of holiday offerings is to remind us that G-d’s greatness can be felt not only by experiencing incredible miracles but also by observing the predictable laws of nature. Once we experience a miracle, once we experience G-d’s revelation in the remarkable moments of history and in the inspired moments of our life, we reach a deeper realization. We realize that the ordinary is a miracle. We realize the blessing of the “mundane”, the inspiration and joy that can be found in every moment of life; in every sunrise, every sweet breeze, in the curiosity of a child and the beauty of a flower.
The purpose of a holiday, then, is not to escape the everyday, but rather to help us realize that every day can be meaningful, spiritually rich with connection to our soul, to G-d, and to the people we love.