How Important is Keeping Your Word?

Parshat Matot

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The Challenge to Implement Torah Law on the Matter of Keeping Our Word

“Once a word has been allowed to escape, it cannot be recalled” wrote the Roman poet, Horace, almost a millennium ago. These words, that assumed universal ethical status, reflect the teachings of our Torah sages. Thus, it has always been important for me to keep my word, although, admittedly, it is not always as simple as that. This week, I caught myself a couple of times in words that escaped my mouth which I afterwards realized weren’t so easy to implement.  Once, was when I took my students on a special hike, to one of the natural wellsprings in Bat Ayin. After a 40-minute strenuous hike, which gradually reduced our group from 10 to 8 and in the end to 6. We finally arrived at our destination: A beautiful natural pool, large enough to swim 3 strokes across! As we were splashing, swimming, singing and enjoying the cool water under the blue sky, with a contrasting backdrop of various shades of green herbage and trees, a man arrived at the site. He and his girlfriend were also looking forward to dunk in the wellspring, so I told them, “We will be out in 10 minutes with Hashem’s help!” Yet, when I tried to get us all out of the pool 10 minutes later, my students convinced me to let them stay in the pool a bit longer, saying: “The couple said that they are enjoying themselves at the picnic table. They are not in a rush.” Although I’m sure the couple was fine, I still felt a bit uneasy about not keeping my word. Another time this week, I had agreed to pay for a certain service. I was about to take out my VISA card from my purse, when the provider said that she didn’t need the payment until later. “In that case,” I asked her, “May I therefore wait to commit to the payment until after I have discussed the matter with my husband? Since I already agreed to pay you, I have obligated myself. Only if you are willing to absolve me from my word, am I permitted, according to Torah law, to reconsider my commitment.”  The lady conceded and all was fine, but if I hadn’t learned the law about keeping my word, I might have inadvertently transgressed it numerous times.

The Torah Laws Regarding Keeping Your Word

One of the basic principles of civil law is the distinction between ‘promises’ and ‘contracts.’ Whereas a contract must be honored and failure to do so can be penalized by law, an oral promise is not binding, and there is no legal sanction for breaking a promise. In contrast, honest dealing in thought, words and action is part of the Torah business law. Therefore, the Torah obligates us to keep our oral promises in business transactions. In this matter, the Shulchan Aruch repeats Rambam, Hilchot Mechira 7:8, word for word and rules as follows:

שו"ע חושן משפט - סימן רד הלכה ז

הנושא ונותן בדברים בלבד, הרי זה ראוי לו לעמוד בדבורו אף על פי שלא לקח מהדמים כלום, ולא רשם ולא הניח משכון. וכל החוזר בו, בין לוקח בין מוכר, אע"פ שאינו חייב לקבל מי שפרע ה"ז ממחוסרי אמנה ואין רוח חכמים נוחה הימנו:

“A person who conducts a business transaction in word alone – it is proper for him to keep his word, even though he did not take any money, and although nothing was written, and no collateral exchanged. A buyer or seller who retracts, although he does not receive a curse [which is applied to somebody who backs out after money was exchanged] is considered lacking in faith, and the spirit of the wise is not at ease with him” (Shulchan Aruch, Choshen Mishpat 204:7).

The Meiri (Bava Metzia 49a) extends this principle to being faithful to obligations undertaken even in our thoughts. This, however, is only for the pious, who – after having decided in thought to complete a transaction or give a gift – stick to their decision even when the other side is unaware of it. They are strict to fulfill whatever they have decided in their hearts as it states, “…and speaks truth in his heart” (Tehillim 15:2). This is a very high level to attain, yet it is a lofty ideal of honesty and integrity for which we can strive. 

Speech: The Underlying Foundation of Life

The main theme in Parashat Matot is vows, elucidating how we are obligated by the words that we express.

ספר במדבר פרק ל  פסוק ג

אִישׁ כִּי יִדֹּר נֶדֶר לַהָשֵׁם אוֹ הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ כְּכָל הַיֹּצֵא מִפִּיו יַעֲשֶׂה:

“If a man takes a vow to Hashem or makes an oath to prohibit himself, he shall not desecrate his word; according to whatever comes out of his mouth shall he do” (Bamidbar 30:3).

Since I verbalized that I am going on a juice-fast next week, and my husband didn’t object, I must fulfill my words and carry out that which I have taken upon myself. This is in accordance with the continuation of the section: “…and her husband hears it but remains silent on the day he hears it, her vow shall stand, and her prohibition which she has imposed upon herself shall stand” (Ibid. 8).  Why does the Torah attribute such power, to words? We cannot underestimate the power of speech – a defining human quality. The ability to articulate our thoughts into specific words distinguishes human beings from the animals. Onkelos, the authoritative Aramaic translator from the Talmudic era, defines humanity as a “speaking spirit” in his translation of the creation of man (Onkelos, Bereishit 2:7). Speech is not only a defining human quality. It is the manifestation of the Divine breath which resonates within us, ever since G-d breathed a living soul into the first human being. G-d Himself chose to use the power of speech to create everything in the universe, teaching us the vital role of speech as the underlying foundation of life.

The Need to Undo Past Promises

The obligation to keep our word applies to both men and women. Yet, the Torah uses the language אִישׁ/Ish – ‘man’ in order to teach us that according to halacha, one who takes a vow or swears an oath can consult an “ish” – a prominent person with Torah authority and annul it:

[The following rules apply when] a person took an oath (sh’vuat bitui) and [then] regretted having taken the oath: 1. If he sees that he will suffer if he upholds this oath 2. His intent changes 3. A factor occurred that was not in his intent originally when he took the oath and he changed his mind because of this. [In either of these cases he may appeal to be released from his oath] from one sage – or from three ordinary people in a place where there is no sage. They cancel his oath and he is permitted to perform the matter that he vowed not to do or refrain from carrying out the matter that he vowed to do. This is called ‘release from an oath’ (Rambam, Hilchot Shevuot 6:1).

Despite the sacred status of our words, there are instances warranting that we re-evaluate our prior promises. In certain situations, things we have taken upon ourselves in the past may no longer be beneficial, but rather morally incorrect by causing needless suffering. The classic example of misguided adherence to our words is the story of Yiftach’s daughter (Shoftim Chapter 11). Yiftach was a great military leader who, vowed that if G-d would grant him victory in his battle against the Ammonites, he would offer, “Whatever comes out of the door of my house…as a burnt offering” (Shoftim 11:30-31). Tragically, it was his daughter, his only child, who came out to meet him. He felt bound by his words, “For I have uttered a vow to Hashem that I cannot retract” (Ibid verse 31), and “He did to her as he vowed” (Ibid 35). Hashem punished both Yiftach for not going to a sage to release his vow, thereby condemning his daughter to live in celibacy all her life, and Pinchas, the sage of the generation, for not taking the initiative to release Yiftach’s vow. Pinchas lost his Ruach Hakodesh as it states, “Pinchas the son of Elazer was the ruler over them in the past, and Hashem was with him (I Divrei HaYamim 9:20), (Yalkut Shimoni, Shoftim 11:68). Yiftach was stricken with boils, and his limbs fell out and had to be buried in various places as it states, “He was buried in the cities of Gilead” (Shoftim 12:7); (Rashi, Shoftim 11:39). From this we learn, that as important as it is to keep our word, it is equally important to break it when it can cause suffering and moral depravity. In my practice as a spiritual healer, I have come across cases where women have taken upon themselves to never again speak with their sisters or mothers. After having undergone an emotional and spiritual maturing process, it becomes clear that such commitments have become horrendous. As we keep growing the need to reevaluate our past promises and commitments becomes vital.

Synchronizing Thought, Speech and Action

Rambam clarifies how the leeway to cancel an oath is intrinsically connected with our intention: “A factor occurred that was not in our intent when we took the oath,” or “our intent changed.” This teaches us the importance of mindful intention: unifying thought, speech and action. We are called upon to connect our inner thought, as expressed by words, with actions in daily life. The underlying message of the Torah law – to keep our word – teaches us that our outside must reflect our inside. Therefore, we must refrain from uttering empty words that are not completely anchored in our minds and behaviors. Feeling overwhelmed with so much on my plate, I find it particularly challenging to bring my focused, mindful intention into my prayers and blessings. My mind keeps wandering toward all the chores of my day and I know I’m not the only one with this problem. Disconnection between our thoughts, speech and actions affects our inner world and is, in a sense, being dishonest to ourselves. Thus, the highest way of truly keeping our word is to create consonance between mind, emotion and behavior. But how do we learn to unify our thoughts, words and actions which is so vital for true integrity? The answer may lay in reducing the extra things on our plate. I’ve been working on cutting down some of the excess, repeatedly reminding myself that “less is more.”  Let us work on truly focusing on the most important things in life, applying our mind, heart and effort into giving them our all!

The Daughters of Tzelafchad Redeem the Land

Parshat Pinchas
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The Deeds of the Mothers are Signs for the Daughters

In our time and age and in particularly in our place there is an intensified awareness especially among women of the inherent holiness of our Land. It is only in the zechut (merit) of the righteous women that Kever Rachel – the eternal dwelling place of Rachel, our Mother is in Jewish hands today. I clearly remember about 20 years ago or so, the Israeli government wanted to close Kever Rachel to Jews, as it was too much effort to protect it properly within the Arab/Christian neighborhood of Beit Lechem. The women in Gush Etzion got together and organized themselves to fill up busses daily to visit Rachel’s gravesite. Every day a busload from a different community, Sunday Efrat, Monday Alon Shevut, Tuesday Bat Ayin etc. arrived at Kever Rachel to show the government how important Rachel’s tomb is for us. I was amazed to experience how our effort bore fruit and how our actions influenced the government to preserve this holy site as a place of prayer for Jews. Our attachment to the Land of Israel is constantly being strengthened as we with mesirut nefesh (self-sacrifice) expand our yishuvim and build new communities. Even if we live in relative secure areas such as Gush Etzion, just living on the land and doing what we can to heal it is also vital to the redemption process. This is why my husband agreed to pay for an extensive reconstruction of our vegetable garden by an ecological company with exiting ideas of creating the right soil balance. They will be using lots of organic compost, essential oils and hay for mulching to ensure the growth of healthy microbes providing plants with natural protection from pests and diseases and converting nitrogen and other nutrients into usable forms for plants to grow. From which source do we draw our inherent attachment to this land? From where do we get the strength to stand up for the Land? We are only an extension of the souls that preceded us. The spiritual rectifications enacted by our ancestors have become part and parcel of our spiritual genetics, paving the way for our continual efforts in walking on their path. I would like ot extend the saying, “The deeds of the fathers are a sign for the sons: (Ramban, Bereishit 12:6; Midrash Tanchuma Lech 9), to claim that also “the deeds of the mothers are a sign for the daughters.”

Biblical Role-models – The Daughters of Tzelafchad Who Loved the Land

Among the role-models who have affected our inherent attachment to the Land of Israel are the daughters of Tzelafchad. In a time when the general sentiment was remiss regarding the love of the Land of Israel, these five sisters stood up in their dedicated quest for a portion in the Land. They yearned to be part of revealing the Shechina through redeeming the Land of Israel:

וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד בֶּן חֵפֶר בֶּן גִּלְעָד בֶּן מָכִיר בֶּן מְנַשֶּׁה לְמִשְׁפְּחֹת מְנַשֶּׁה בֶן יוֹסֵף וְאֵלֶּה שְׁמוֹת בְּנֹתָיו מַחְלָה נֹעָה וְחָגְלָה וּמִלְכָּה וְתִרְצָה: וַתַּעֲמֹדְנָה לִפְנֵי משֶׁה וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי הַנְּשִׂיאִם וְכָל הָעֵדָה פֶּתַח אֹהֶל מוֹעֵד לֵאמֹר: (במדבר פרק כז פסוק א-ב)

“The daughters of Tzelafchad, the son of Chefer, the son of Gilead, the son of Machir, the son of Menashe, of the families of Menashe, the son of Yosef came forward. His daughters’ names were Machlah, Noah, and Hogla, Milkah, and Tirtzah. They stood before Moshe, and before Elazar the kohen, and before the chieftains and the entire congregation at the entrance to the Tent of Meeting… saying…” (Bamidbar 27:1-2).

Our sages note that the section about Tzelafchad’s daughters directly follows the passage describing the punishment of the men in the desert: “Among these there was no man…” (Bamidbar 26:64-65). The incident of the spies who despised the land is contrasted with the daughters of Tzelafchad who held the Promised Land dear (Rashi, Bamidbar 26:64). Rashi already explained in Parashat Shelach Lecha that Hashem was not commanding Moshe to send spies. The expression, Shelach Lecha – “Send for yourself” indicates, “on your own responsibility, I’m not commanding you, but if you decide, go ahead” (Rashi, Bamidbar 13:2). Based on this Rashi I found a commentary that sounds as if it originated from a current feminist, reform rabbi, but surprisingly, it was by Rabbi Efraim Solomon ben Aharon of Luntshits 1550-1619: “The men despised the land and said, “Let us appoint a chief and return to Egypt” (Bamidbar 14:4), while the women loved the land and said, “Give us possession in the Land” (Ibid. 27:4). Therefore, Hashem said, in My opinion according to what I see in the future, it would have been preferable to send women who love the land for they would not speak evil about it. However, if you, according to your own opinion decide to sendאֲנָשִׁים /anashim – ‘men,’ behold that is on your own responsibility. Therefore, it states,שְׁלַח לְךָ /shelach lecha – “Send men for you” – according to your own opinion. However, in My opinion, it would have been better to send women” (Kli Yakar, Bamidbar 13:12). It seems that the women of Israel had an intuitive, spiritual understanding that the physical world can become sanctified. Just as women are aware that their wombs can become a dwelling place for the sacred seed of life, so too are they aware that the earth can become a dwelling place for the Shechina. Women, therefore, are more likely to feel a special love for Eretz Yisrael – the Land most suited for the fulfillment of the mitzvot of the Torah. And it was they, unlike the men, who realized that Eretz Yisrael is the place where the Shechina will begin Her return to the earth (Yosef Ben Shlomo Hakohen).

Inheriting Yosef, the Tzaddik

“Then approached the daughters of Tzelafchad…”  They approached – brought themselves close to each other, to the inner most point of the land and to their own souls. You can only connect with the Land of Israel when you come close to its Divine sparks reflected in your own soul. Connecting with one another is a springboard to go beyond the outer shell of our own ego and get in touch with the inner point of the land and ourselves. “…of the families of Menashe, the son of Yosef.” Why is the name of Yosef mentioned among the ancestors of Tzelafchad’s daughters? If they are from the tribe of Menashe isn’t it obvious that they also descend from Yosef? Yosef was known for his love of the Land of Israel unlike half the tribe of Menashe that received its inheritance on the other side of the Jordan River. The daughters of Tzelafchad were connected to the other half of Menashe associated with Yosef – who made his brothers swear to bring his bones up to the Land of Israel (Malbim). The gematria of יוֹסֵף/Yosef (156) is identical with the gematria of צִיוֹן/tzion – ‘the inner point.’ Tzion is the innermost inner. It is like the Russian dolls: Outside Israel, tzion is Israel; inside Israel, tzion is Yerushalayim; inside Yerushalayim, tzion is the Kotel… until we reach the innermost point between the wings of the Cherubs on top of the tablets of the Holy Ark within the holies of holy of the Temple. Whenever there is great holiness, the opposite – the shell – is also prevalent. It was because the spies tapped into its shell, that they were so appalled by the Land of Israel. The job of Mashiach ben Yosef is to crack the shell open and go beyond the exterior by revealing the inner light of the Land. In this way, he is able to ingather the exiles and build up the Land of Israel. If we are looking for exterior, physical comforts, Israel is the wrong address. Yet, there is no Torah learning and closeness to G-d as in the Land of Israel. Being tuned into this inner value makes us love the land. The daughters of Tzelafchad were likewise able to penetrate the shell of the Land of Israel, and tune into its inner light. Therefore, they had the zechut to reveal a new law in the Torah. This is what enabled “their eye to see that which the eye of Moshe did not see” (Rashi, Bamidbar 27:7).

Revealing a New Law in the Torah

“This chapter ought to have been written by Moshe, but for the fact that the daughters of Tzelafchad had so much merit, it was written through them” (Babylonian Talmud, Baba Batra 119a).  What was the great merit of Tzelafchad’s daughters to teach laws of Torah, which even the greatest prophet of all times, Moshe, was unable to teach? The daughters arose in the wilderness and merited to receive the reward for the entire generation. They approached Moshe when the Israelites complained because they had to retreat. Moshe asked, “Behold the Israelites want to return to Egypt, and you request an inheritance in the land?” They answered: “We know that ultimately the Jewish people will possess the land... This is what Hillel used to say, ‘In a place where nobody jumps at the merchandise buy it, in a place where there are no men, become a man etc.’”  (Eliyahu Kitov). The request of the daughters of Tzelafchad showed that they firmly believed that the Children of Israel would return safely to their own borders. Even at a time when everyone else had lost hope, they were filled with tremendous אֱמוּנָה/emunah – ‘faith.’ This is the special zechut through which the daughters merited that a portion of the Torah be written through them: 

וַיֹּאמֶר הָשֵׁם אֶל משֶׁה לֵּאמֹר: כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶם וְהַעֲבַרְתָּ אֶת נַחֲלַת אֲבִיהֶן לָהֶן : (במדבר פרק כז פסוק א-ז)

“Hashem spoke to Moshe, saying, ‘the daughters of Tzelafchad speak properly. You shall certainly give them a portion of inheritance along wither their father’s brothers, and you shall transfer their father’s inheritance to them’” (Bamidbar 27:1-7).

רש”י על במדבר פרק כז פסוק ז

כן בנות צלפחד דברת - כתרגומו יאות כך כתובה פרשה זו לפני במרום מגיד שראתה עינן מה שלא ראתה עינו של משה:

THE DAUGHTERS OF TZELAFCHAD SPEAK RIGHT- Understand the word כֵּן/ken as the Targum: ‘Rightly,’ ‘properly.’ G-d said: Exactly so is this chapter written before me on High. This tells us that their eye saw what Moshe’s eye didn’t see (Rashi, Bamidbar 27:7).

I find it mindboggling that the daughters of Tzelafchad were able to have a vision in the Torah that even superseded that of Moshe about whom it states:

ספר דברים פרק לד פסוק י וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה אֲשֶׁר יְדָעוֹ הָשֵׁם פָּנִים אֶל פָּנִים:

“There was no other prophet who arose in Israel like Moshe, whom Hashem knew face-to-face” (Devarim 34:10).

So much credit was given to the selfless אֱמוּנָה/emunah which the daughters expressed, that they were given an even finer perception on certain parts of the Torah than Moshe himself. What could be a clearer proof of how much the Torah respects women?

Where did Bilam Learn His Magic?

Parshat Balak

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What’s Wrong with Tarot Cards, Magic, Witchcraft and Wicca?

I’ve always gravitated towards the mystical and occult, and that’s what draws me to the inner dimensions of Torah. Many years ago, on my first day in Diaspora Yeshiva, I eavesdropped on the advanced class, where a mystical looking man with a long beard taught the secrets of The Way of G-d, by the 18^th century kabbalist, Rav Moshe Luzatto. Before taking on Torah observance, I had been dabbling with astrology and palm reading. I later found that there are Torah sources for both in the Zohar and other Kabbalistic works, but they are not so accessible and easy to understand and apply. Although Judaism recognizes astrology as an ancient wisdom, through which we may gain insight into the strengths, weaknesses, or inborn character traits of a person, it may not be used for predicting the future as it states, “We do not consult astrological forecast or cast lots. HAGA – because it states, ‘You shall be pure with Hashem your G-d’ (Devarim 18:13). Even more so is it forbidden to consult magicians, soothsayers and witches” (Shulchan Aruch, Yoreh Deah 179:1). However, we may take precautionary heed of an astrological prediction that we heard indirectly, because ultimately astrology is a system through which G-d expresses His will in the world. Thus, the Shulchan Aruch continues: “A person ought not to act against what he knows is the astrological influence, (mazal) because one must not rely on miracles” (Shulchan Aruch, Yoreh Deah 179:2). Although it is generally forbidden to plan our time based on astrological forecasts, in some cases, the Torah does permit to engage in a particular enterprise at certain favorable times. Thus, it became customary to begin learning a new subject (tractate) on Rosh Chodesh and to schedule a wedding at full moon (Kitzur Shulchan Aruch 166:3). I once was at a Jewish retreat center which our group shared with another group. Lo and behold, when we returned from a hike, the other group had invaded our lounge and laid out a set of Tarot cards on the carpet. I had to use many prayers and EmunaHealing techniques to gain back the purity of the room needed for our group’s Torah activities. What’s wrong with Tarot cards? Aren’t they used for inner spiritual work? Even if it may not be true that Tarot cards are the key to lost Egyptian magical wisdom and even though using them may be a fun way of gaining psychological insights, since Tarot cards are used for divination, they are forbidden by the Torah along with magic, witchcraft and wicca- all belonging to the “dark side.” Perhaps, even taking the message of Chinese fortune cookies seriously is included in the following prohibition:

ספר ויקרא פרק יט פסוק כו …לֹא תְנַחֲשׁוּ וְלֹא תְעוֹנֵנוּ:

“…You shall not act on the basis of omens (divination) or lucky hours (soothsaying)” (Vayikra 19:26).

Bilam – The Black Magic Sorcerer

Balak was fearful of the power of the Jewish people. Therefore, he enlisted the help of Bilam son of Be’or, a renowned sorcerer.  The source of Bilam’s magic came from tapping into powerful, impure energies by engaging in immoral acts with his donkey (Zohar Balak 206b). In Biblical times, kings often relied on prophets and magicians. This was an expression of the kings’ desire to control reality. Such kings, Balak included, believed that in return for a reasonable sum, the magician could change reality to conform to their desires. Through the medium of seven altars, seven rams, enchantments and solitude (Bamidbar 23:2), Bilam himself strived, through magical means, to obtain such power by forcing it down from Heaven. One of the messages of Parashat Balak is that no one can force G-d’s will.  Even the greatest magician ever had to submit to Hashem and agree that only “What Hashem puts into my mouth that I must take care to say” (Bamidbar 23:12). The first step in the process of crushing Bilam was to disable his tools. Therefore, G-d made the donkey ineffective and even counterproductive to Bilam’s magical purposes. Both Balak and Bil’am needed to learn – each in his own way – that only G-d controls the world, and that the powers given to mortals are meant solely to serve G-d in the world.

From the Ancient Mountains of the East

When Hashem first consulted the angels, regarding whether to create humans, they were opposed to it, as it states, “What is mortal man, that You think of him, and the finest human being that You even consider him?” (Tehillim 8:5). After Hashem finally did create Adam, two angels Aza and Azael spoke up before Hashem: “Our original claim has been justified. Behold, the man that You made has sinned before You.” Hashem then cast them down from their level of holiness. Once they descended, the evil inclination entered and overcame them. They chased after women and caused people to err. “They took wives for themselves from whomever they chose” (Bereishit 6:2). As a result of their arrogance and presumptuousness, they were removed and banished from their former holiness (Zohar, Bereishit I:37a) Hashem bound the angels with metal chains in the mountains of darkness [הַרֲרֵי קֶדֶם/Harerei Kedem – ‘Ancient Mountains of the East], from where they would teach people the occult arts. It is from there that Bilam learned his black magic  as it states, “Balak, king of Moav, has brought me from Aram, from the Ancient Mountains of the East, [telling me] to come curse Ya’acov and conjure divine wrath against Israel” (Bamidbar 23:7). Bilam further said about himself, “It is the word of one who hears G‑d’s sayings, who sees a vision of the Almighty” (Bamidbar 24:4); (ibid. 24:16). For he had heard G‑d’s secret sayings from Aza and Azael. This is why it states, “...hears G‑d’s sayings,” rather than ‘...hears G‑d’s voice.’ From Aza and Azael he learned how to divine the most auspicious times to perform his art.

Holiness Precludes Sorcery, Incantations, Consulting Oracle, and Necromancy

Rabbi Shimon said: How many times have I repeated, and no one pays attention! The Holy One does not allow His Presence to rest except in a place of holiness that is befitting. He therefore repeatedly warns,

ספר דברים פרק יח פסוק י לֹא יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ קֹסֵם קְסָמִים מְעוֹנֵן וּמְנַחֵשׁ וּמְכַשֵּׁף:

“There shall not be found among you anyone… who practices stick divination, divines auspicious times, divines by omens, practices witchcraft, uses incantations, consults mediums and oracles, or who attempts to communicate with the dead” (Devarim 18:10-11). “On the contrary, fortunate is the nation of Israel who has been made holy in order that He allow His Presence to dwell among them, as it is written, “G‑d makes His Presence known in your camp... Let your camp therefore be holy” (ibid. 23:15) (From Zohar III:207b, Parashat Balak, translated by Avraham Sutton).

The Torah Prohibition Against Sorcery and Soothsaying

What is a soothsayer? (קֹסֵם) One who takes his stick in hand (as though he were consulting it), “Shall I go, or shall I not go?” So, does it state, “My people ask council of their stick, and their staff declared to them” (Hoshea 4:12). The מְעוֹנֵן (diviner) according to Rabbi Akiva are people who assign time – who say, “This time is auspicious to begin some work.” The sages say it refers to those who hold your eyes under control (who delude by optical deception). A SORCERER (מְנַחֵשׁ) is one who draws prognostications from the fact that the bread fell from his mouth, or that a deer crossed his path, or that a stick fell from his hand (Rashi, Devarim 18:10).  According to Rashi’s definition of a soothsayer, it would seem that a pendulum would fall into that category. Yet, I learned from my spiritual healing teacher, Chana Luke, that Rav Mordechai Eliyahu permits the use of a pendulum, but only for the sake of healing. Nevertheless, in EmunaHealing we do not rely on exterior signs, in order to avoid any resemblance to sorcery and soothsaying. It is always preferable to open our intuition and get answers from within our body, according to the principle of, “I will build a mishkan (sanctuary) in my heart.” This way we can reveal Hashem within ourselves – rather than relying on an external sign like a pendulum, which is similar to fortune telling. In addition, when using external signs, impure, exterior forces can attach themselves. Even regarding internal signs, we may not use them constantly for every choice in life, for this would be like fortune telling. After warning us against magicians, cloud gazers and witches, the Torah guides us, “You shall be wholehearted with Hashem your G-d” (Devarim 18:13). This teaches us that we must believe in our heart that Hashem alone has the power from beginning to end. Nothing else – neither cloud gazers, magicians, sorcerers or the constellations – have any power to affect reality in any way (Ramban, Bereishit 17:1). Spiritual people, who gravitate to the esoteric and mysterious may easily overstep the boundaries of what is permitted. Therefore, we are enjoined to accept our destinies wholeheartedly and not attempt to magically affect the Natural Order. The Torah emphasizes that worship of any entity other than G-d is idolatrous. There is no room whatsoever for belief in any force which competes, even in the slightest way, with the One and Absolute G-d. For further details regarding the prohibition of engaging in enchantments, magic or the use of omens see Kitzur Shulchan Aruch, Chapter 166.         

Israel Will Gain the Highest Perception by Avoiding Divination

ספר במדבר פרק כג פסוק כג כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה פָּעַל אֵל:

“For there is no divination in Ya’acov and no soothsaying in Israel. In time it will be said to Ya’acov and Israel, ‘What has G-d wrought’” (Bamidbar 23:23).

           

The Jewish people are worthy of blessing since there are no diviners or soothsayers among us. There will come another time like this, when Hashem’s love for us will be revealed to all, for we will be seated before Him and learn Torah from His mouth. Our place will be closer to the Divine Presence than the ministering angels. The angels will ask us, “What has G-d wrought?” This is the meaning of what is stated, “Your eyes shall behold your Teacher” (Yesha’yahu 30:20). Another interpretation: The phrase יֵאָמֵר לְיַעֲקֹב – “It shall be said to Ya’acov” is not in the future but in the present tense. This teaches us that we have no need for diviners, sorcerers or soothsayers. For any time it is necessary to tell Israel what G-d has wrought and what decrees He enacted on high, the decrees of the Omnipresent are transmitted to us through our prophets, or the Urim and Tumim will inform us (Midrash Tanchuma Balak 14; Midrash Bamidbar Rabbah 20:20; Rashi, Bamidbar 23:23).

In conclusion, as long as we remain wholehearted with Hashem, without falling into the temptation of relying on questionable forecasts and fortunetelling etc., we are brought inside a partition so close to G-d that even the ministering angels cannot enter. Thus, Israel can receive revelations that even the angels do not know, since we are closer to G-d than the angels! (Babylonian Talmud, Nedarim 32a).

Supra-Rational Dichotomy

Parshat Chukat
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The Privilege of Facing the Holiest Place in the World

I feel so privileged to have spent a whole Shabbat on the Mount of Olives, and prayed Kabbalat Shabbat (receiving the Shabbat) while seeing the sun setting over the Temple Mount.

ספר תהילים פרק קכה פסוק ב יְרוּשָׁלִַם הָרִים סָבִיב לָהּ וַהָשֵׁם סָבִיב לְעַמּוֹ מֵעַתָּה וְעַד עוֹלָם:

David HaMelech writes, “The Mountains surround Jerusalem, just as G-d surrounds His people” (Tehillim 125:2).

Perhaps King David was overlooking Mount of Olives when he wrote this. For me, it was my very first time ever praying while facing west! The tour guide explained how other religions worship the sun, and therefore often face the sun in prayer. Conversely, we, the Jewish people, when standing on the Mount of Olives – east of the Temple Mount, face the setting sun. This way we testify that at the end of the day, even the sun must bow down to the Almighty. The exhilarating experience of praying on this holy mountain helps me understand why Jews paid special taxes for the privilege of praying there, as an eleventh-century manuscript, found in the Cairo Geniza confirmed. We, too, were happy to increase our annual donation to the Torah and Land Institute, for the privilege of spending a Shabbat with them onהַר הַזֵּיתִים /Har HaZeitim – Mt. Olives.

Facing the Temple Mount with Conflicting Emotions

Two conflicting emotions engulfed us as we faced the Temple Mount. First and foremost, it was a feeling of awe at the incredible holiness of this place – “the gate of heaven” as Ya’acov exclaimed when he awoke from his prophetic dream, “How awesome is this place! This is none other than the house of G-d, and this is the gate of heaven!” (Bereishit 28:17). Yet, on the other hand when facing the golden dome of the Muslim mosque, shining so brazenly in the place of our holy Temple, we were overwhelmed by the great pain of the Shechina (Divine Indwelling Presence) still lacking her eternal home. This grief is reflected in the words of the Italian, Meshulam Da Volterra, who visited Jerusalem in 1481. He reported that on Tisha b’Av, the annual day of mourning for the destruction of the Temple, the Jews of Jerusalem went up to the Mount of Olives. From there they see the Temple Mount, and there they wept and lamented the destruction of this house (Avraham Ya’ari, Massa Meshulam m’Volterra b’Eretz Yisrael Jerusalem: Mossad Bialik, 1959, p. 68). From the depths of our heart, we welcomed the Shabbat queen with a prayer for the rebuilding of her eternal home: וְנִבְנְתָה עִיר עַל תִּלָּהּ/v’nivneta ir al tila – ‘…May the city be rebuilt on her former mound!’ (Rabbi Shlomo Alkebatz, Lecha Dodi Prayer).   

The Red Heifer Transrational Dichotomy

“The dichotomy of our conflicting emotions is also reflected in the mitzvah of the Red Heifer that opens our Torah reading:

ספר במדבר פרק יט פסוק ב זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר צִוָּה הָשֵׁם לֵאמֹר דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין בָּהּ מוּם אֲשֶׁר לֹא עָלָה עָלֶיהָ עֹל:

““This is the statute of the Torah which Hashem commanded, saying, ‘Speak to the children of Israel and have them take for you a perfectly red unblemished cow, upon which no yoke was laid’” (Bamidbar 19:2).

The mitzvah of the Red Heifer belongs to the category of חוּקִים /chukim – ‘supra-rational mitzvot’ that humans cannot comprehend- not even King Solomon. The Red Heifer Ritual included slaughtering and burning the red cow, along with a cedar branch, hyssop sprig and crimson wool. The ashes would then be mixed with water drawn from the Shiloach spring. Those who had been in contact with the dead would be sprinkled with this ash-water which would facilitate the return to their original pure status. Such ritual seems more like superstitious witchcraft than a Jewish purification process. How can a dead animal, cause someone else to become spiritually pure? What’s more, while the Red Heifer Ritual came to purify the defiled [the subjects of the ritual], it would inadvertently defile the pure [the performers of the ritual].” This dichotomy transcends the capacity of the human mind to fathom. The Red Heifer Ritual seems to make no sense!

The Joy of Transrational Emunah Grants a Glimpse of the Divine Realm of Unity

Rebbe Natan of Breslev helps us come to terms with the Red Heifer Enigma. He explains that being willing to follow Hashem’s decree with the pure emunah, which is beyond intellectual perception, purifies us from the impurity of death, originally brought about by eating from the Tree of Knowledge. The supra-rational secret of the Red Heifer can hold the two opposites together – purifying the impure while making the pure, impure. Thus, the Red Heifer, in which opposites unite, rectifies the blemish caused by eating from the Tree of Knowledge, that separated the original Divine unity, thereby causing death and mortality to enter the world. Since eating from the Tree, the human mind is incapable of truly comprehending the oneness uniting all opposites. Yet, we must believe with complete faith that in truth, all contradictions are perfectly united in the Divine realm. The seemingly incompatible contradictions are only due to our limited intellectual perception caused by Eating from the Tree. Thus, by keeping the mitzvah of the Red Heifer with emunah alone, we rectify the impurity of death and division. Through keeping the mitzvot with transrational devotional emunah, we reach the level of true joy, granting us a glimpse of the otherworldly reality, where the unity of all opposites is revealed (Likutei Halachot, Nefilat Apayim 4:19).

Visiting the Place of the Red Heifer Ritual

The Red Heifer Ritual took place on the Mount of Olives, opposite the Temple Mount. The Talmud, Zevachim 112a teaches that the Red Heifer was slaughtered and burned outside of the special pit that was prepared for that purpose on the Mount of Olives. Reish Lakish taught that this was a special place that had been certified as containing nothing that might ritually defile the Red Heifer. The selection of the Mount of Olives for the Red Heifer Ritual was in keeping with the Torah command that it must be done “outside of the camp,” and “facing the front of the Tent of Meeting”

ספר במדבר פרק יט פסוק ג וּנְתַתֶּם אֹתָהּ אֶל אֶלְעָזָר הַכֹּהֵן וְהוֹצִיא אֹתָהּ אֶל מִחוּץ לַמַּחֲנֶה וְשָׁחַט אֹתָהּ לְפָנָיו:

(ד) וְלָקַח אֶלְעָזָר הַכֹּהֵן מִדָּמָהּ בְּאֶצְבָּעוֹ וְהִזָּה אֶל נֹכַח פְּנֵי אֹהֶל מוֹעֵד מִדָּמָהּ שֶׁבַע פְּעָמִים:

“You shall give it [the cow] to Eleazar the Kohen, and he shall take it outside the camp and slaughter it in his presence. Eleazar the Kohen shall take from its blood with his finger and sprinkle it seven times facing the front of the Tent of Meeting (Bamidbar 19:3-4).

Rabbi Shmuel ben Shimshon, who arrived in Jerusalem in 1211, describes his first days in the city in great detail. He ascended the Temple Mount soon after arriving and often prayed on the Mount of Olives, the place where they used to burn the Red Heifer.

משנה מסכת מדות פרק ב משנה ד

כֹּל הַכְּתָלִים שֶׁהָיוּ שָׁם, הָיוּ גְבוֹהִים, חוּץ מִכֹּתֶל הַמִּזְרָחִי, שֶׁהַכֹּהֵן הַשּׁוֹרֵף אֶת הַפָּרָה עוֹמֵד בְּרֹאשׁ הַר הַמִּשְׁחָה, וּמִתְכַּוֵּן וְרוֹאֶה בְפִתְחוֹ שֶׁל הֵיכָל בִּשְׁעַת הַזָּיַת הַדָּם:

All the walls that were there [in the Temple] were high except the eastern wall, for the Kohen, who burned the Red Heifer, would stand on top of the Mount of Olives and direct his gaze carefully to see the opening of the Sanctuary at the time of the sprinkling of the blood (Mishna Midot 2:4).

On Shabbat, a couple of weeks ago, my husband and I were privileged to visit this pivotal place, facing the front of the Temple gate. I can’t believe we were able to enter the place where the Kohen stood to the east of Jerusalem directing his gaze toward the entrance to the Temple while sprinkling the blood (Yoma 28b); (Rashi, Bamidbar 19:4). 

The Supra-Rational Devotional Emunah of the Mount of Olive Settlers

One of the brave settlers of the Mount of Olives offered our group water and seats in his magnificent glass covered gallery, overlooking the Temple mount, while he shared some snippets of daily life for Jews living on Har Hatzeitim. Only seven families live in two and a half buildings surrounded by Arab inhabitants. “The half building,” he explained “consisted of Jewish apartments sandwiched between Arab residents above and below.” Getting a minyan together from such a scarce Jewish population cannot be taken for granted. Bringing the children to a playground, involves a planned car excursion to the Jewish quarter of the Old City. This is unlike Jewish settlements where children from a young age go outside independently to play on their own. The Jewish settlers on the Mount of Olives are dedicated to the cause of generating a Jewish presence on one of our holiest mountains. All Jewish neighborhoods in our Holy Land started with such courageous pioneers. Being in a predominantly Arab area is not without peril. I must admit that my personal fear made me so much more impressed by the bold families who are willing to put their lives at risk in order to keep the mitzvot of settling the Land of Israel. I was inspired by the immense impact of their presence on the mountain, and the fearless joy reflected in their faces. Now that’s what I call following Hashem through supra-rational devotional emunah!