Weekly Torah Commentary – Emor May 12, 2017

Torah Reading: Leviticus 21-24

Haftorah Reading: Ezekiel 44: 15-31

But the Levitical priests, the sons of Zadok, who kept charge of My sanctuary when the sons of Israel went astray from Me, shall come near to Me to minister to Me; and they shall stand before Me to offer Me the fat and the blood, declares the Lord GOD.  vs. 15

The first question that arises when we read this passage is ‘Who are the sons of Zadok? And who was Zadok?’

“Now these are the ones who came to David at Ziklag, while he was still restricted because of Saul the son of Kish… For day by day men came to David to help him, until there was a great army like the army of God… also Zadok a young man mighty of valor, and of his fathers house twenty two captains” (1 Chronicles 12:1,22,28).  Long before David was crowned king, Zadok followed him faithfully because he knew what God had said through the prophet Samuel.


Later, Zadok was the high priest during the reign of King David. When all of Israel went astray and followed after Absalom when he usurped his father’s throne, Zadok picked up the ark and followed David even though it seemed that this would mean certain destruction.

Zadok never followed the path of the politically expedient.  He did what was right. He knew that the Lord had anointed David as king and that He had not anointed Absalom. David was still the king, even though “all Israel” did not see it that way. The crowd paid a dear price, but Zadok’s reward would last forever. To this day, his sons are those whom are closest to the Lord.

Not once did Zadok ever look back. He proved to be righteous because he proved to be faithful! He was there when David needed him! And when so many others were being carried away with the rebellion of Absalom, Zadok remained faithful through it all.

“The king also passed over the brook Kidron, and all the people passed over toward the way of the wilderness. Now behold, Zadok also came, and all the Levites with him carrying the ark of the covenant of God… And the king said to Zadok, Return the ark of God to the city… The king said also to Zadok the priest, Are you not a seer? Return to the city in peace and your two sons with you, your son Abimaaz and Jonathan the son of Abiathar. See, I am going to wait at the fords of the wilderness until word comes from you to inform me” (2 Samuel 15:23-25,27-28).

Note David’s question:“Are you not a seer?” This meant, “Zadok, you have the gift of discernment! You know what is evil and what is holy. You are strong enough, faithful and committed enough to Me to go into that realm of rebellion and idolatry and save the kingdom!” The king said to Zadok, “Return to the city.” God now had a holy priest to guard the house of God from ruin!

Though a whole nation was in rebellion, in Gods house there was a holy remnant. Is there anything that America, Israel and all the nations of the earth need more today than this? That “the sons of Zadok” – the remnant of God of which the prophets spoke – would stand in the gap and change the course of history, not by armies and weapons, but by prayer and faithful devotion to the truths of God’s Word.

Meanwhile, God was building for Zadok an enduring house, a priesthood that fulfilled the prophecy of the man of God who prophesied to Eli. This is that “faithful priest who will do according to what is in My heart and in My soul.”

The holy remnant, the faithful priesthood of today, these servants of the Lord whose hearts are blameless and faithful – these are the spiritual offspring of Zadok! These are “near to the Lord” who minister to Him. Ministry to the Lord is the mark of the Zadok remnant.

Who are the sons of Zadok? The sons of Zadok are the ones who do the deeds of Zadok. They have the faith in God and the substance of character to follow the way that is right, even if everyone else goes the other direction. That was the resolve of Zadok which he taught to his sons and it was to them that the LORD entrusted His work in a time of great political chaos in Israel.

Across the globe today there is an enormous vacuum of godly and righteous leadership which makes this a dangerous time.  Throughout history,  a lack of strong and righteous leadership has always provided the greatest opportunities for tyranny.

The answer is not to pursue leadership, but to pursue the repentance that will lead us back to God’s favor, and then He will raise up righteous leaders. In II Chronicles 7:14 we are promised, “If My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin an heal their land.”  Four things are required to heal a land:

1)   Humility

2)   Prayer

3)   Seeking His face

4)   Repentance from wickedness

This is the time for courage and unyielding resolve.  There is no place for cowardice in true faith. This is our time. This is our watch.

In Tune with Torah this week = Will we show the courage that is demanded of the true servants of the King?  Will we, like the sons of Zadok, be those who spend time in the Lord’s presence, seek His face and feed our spiritual man on His Word?  Will we stand up and speak up for what is right, even if no one stands with us?

Where are the sons of Zadok today?

Shabbat Shalom


Weekly Torah Commentary – Balak July 22, 2016

Numbers 22:2 – 25:9

In this week’s portion, the Torah introduces a non-Hebrew prophet, Bilam or Balaam, as most English bibles spell his name.  The children of Israel have prevailed over the Amorites and the people of Moab hear about it.  They are therefore fearful so when the Israelites set up camp opposite Moab,  Balak, the king of Moab, sends messengers to the prophet, Bilam.  He has one request of the prophet: come and curse this nation that is camped opposite us.  When they arrive at Bilam’s home, they present their request and the prophet invites them to spend the night so he can hear from God regarding the king’s request.

God’s response is unequivocal.  God said to Bilam, ‘Do not go with them; you shall not curse the people, for they are blessed.’ Num. 22:12  In the morning, Bilam sends the messengers back to the king with the message that God will not allow Bilam to curse Israel.

So far, so good.  Unfortunately the story doesn’t end here.

Balak sends another contingent of messengers, more distinguished than the last, promising honor to Bilam if he will agree to curse the Israelite nation.  One would think that Bilam would stand on his previous answer and send them back to the king.  He does make a ‘religious’ reply: ‘Though Balak were to give me his house full of silver and gold, I could not do anything either small or great, contrary to the command of the Lord, my God.’ Num. 22:18 Nevertheless, he invites this group also to spend the night so he can see ‘what else the Lord may speak to me.’  A dangerous move – God had already spoken to him but Bilam is hoping for a different answer the second time around.

Have you ever known someone who goes for counseling but instead of following the advice first given, they go to a second person or even a third, until they hear what they want to hear? In Bilam’s behavior we see a clear example of a very human trait: We see what we want to see and we hear what we want to hear.

God came to Bilam that night and said to him, ‘If the men have come to call you, rise up and go with them; but only the word which I speak shall you say.’  Num. 22:20  God essentially says ‘Go ahead. Do what you want to do, but you may not say anything I haven’t said!’  Bilam heard what he wanted to hear, saddled his donkey and went on his way. How many times have we acted like Bilam? Knowing what God wants us to do yet choosing to do what we want to do.

God was not pleased and sent an angel to impede Bilam’s journey. The donkey saw the angel and three times stopped moving ahead.  Bilam, not seeing the angel, beat the donkey in anger and frustration at which point, God opened the donkey’s mouth:


‘What have I done to you that you have struck me these three times?’  Bilam replied, ‘Because you have embarrassed me. If there was a sword in my hand, I would have killed you by now.’ The donkey replied, ‘Am I not your donkey on which you have ridden all of your life to this day? Have I ever done this to you before?’  Bilam replied, ‘No.’  (vs. 28-30)

Then the Lord opened Bilam’s eyes and he saw the angel of the Lord standing in the way.

It seems to me that when Bilam’s donkey started talking, the prophet should have seen immediately that it was time to repent!  To be fair, he did say, ‘I have sinned,’ but look at the rest of the sentence: ‘I did not know that you were standing in the way against me.  Now then, if it is displeasing to you, I’ll turn back.’

Take a good look at those words. He’s still hedging. It’s what he didn’t say that counts.

He didn’t say, ‘Lord, my God I have sinned.  Please forgive me.  I will turn back immediately.’

It’s one thing to admit, ‘I have sinned’ but that’s not necessarily repentance.  Just to acknowledge one’s failure without asking forgiveness and taking steps to correct one’s failure is only third of the process.  In addition, he offers something of a rationalization, ‘I didn’t know you were standing there’ he says to the angel, ‘and now if you’re really displeased, then I’ll turn back.’  IF you’re REALLY displeased??? Seriously!

Bilam is STILL not submitting in his heart to what God told him the first time he asked for direction.  Do you see that?

Not a one of us can throw stones at the prophet for we have done the same thing. Every failure – no matter what form it takes – is choosing what we want over what God wants.  We see what we want to see and we hear what we want to hear.  God’s desire is that we see as He sees, hear what He says and embrace His will in ready obedience.

Bilam did go to Balak but he was utterly unable to curse the Hebrew nation.  Instead he blessed them, not just once but three times.  In the course of his blessing, he uttered words that have resounded through the generations:

God is not a man that He should lie, nor a son of man that He should repent.  Has He said and will He not do it? Or has He spoken and will He not make it good?  Numbers 23:19

With these words, Bilam – a gentile prophet – declared to the world the integrity of the Lord God, His faithfulness to keep His word and to fulfill every promise He has made.

Our faith is built on nothing less than God’s incomparable faithfulness.  We believe Him because He is Who He says He is and His Word will never return to him void, without accomplishing that for which it was spoken. For the revelation of these words, we thank Bilam and we learn as well that God uses even the imperfect to deliver His message.

In Tune with Torah this week = Let us each ask our Father in heaven to grant us grace to see with His eyes and hear with the ears of disciples that we may live a life of loving obedience to whatever He directs us to do.  Key Word: ‘whatever’

Shabbat Shalom

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Weekly Torah Commentary — Nitzavim September 11, 2015

Deuteronomy 29:9 – 30:20

This week’s portion is always read in close proximity to Rosh Hashana. Rosh Hashana – the Feast of Trumpets – begins at sundown Sunday evening and continues through sundown on Tuesday.

During this season, teshuva (“return to God”) is the main focus and verses from this week’s reading reflect that.

And it shall come to pass, when all these things have come upon you, the blessing and the curse, which I have set before you, and you shall return to your heart [while in exile] among all the nations, where the Lord your God has driven you. And you shall return unto the Lord your God, and shall obey his voice according to all that I command you this day, you and your children, with all your heart, and with all your soul…. And you shall return and obey the voice of the Lord, and do all his commandments which I command you this day. And the Lord your God will make you abundantly prosperous in every work of your hand, in the fruit of your body, and in the fruit of your cattle, and in the fruit of your land, for good; for the Lord will again rejoice over you for good, as he rejoiced over your fathers. If you shall listen to the voice of the Lord your God, to keep his commandments and his statutes which are written in this book of the Torah, and if you turn to the Lord your God with all your heart, and with all your soul. (Deut. 30:1-10)

While the season leading up to the fall Festivals of the Lord has a heavy emphasis on self-examination for purposes of repentance, let us not make the mistake of getting stuck in the past. The priority of repentance is to catapult us into a better tomorrow!
We repent for failures in order to walk more closely with God. This is the message of the Feast of Trumpets.

We are living in critical times. There are many voices in both the Jewish and Christian communities urging us to prepare for the coming of Messiah. Some who hear will scoff; others may dismiss it with a cynical ‘I’ve heard that before’ kind of attitude. The reality is that the appointed festivals detailed in Leviticus are and have always been important signposts on God’s calendar of redemptive history and should not be taken lightly.

Rosh Hashana is the annual reminder that life is a journey and every journey has a destination. One day each of us will stand before the heavenly Throne to give account of what we have done with the gifts and blessings we received during our life on earth.

Life is also a test. The pattern was set with the first two human beings, Adam and Eve. What was the test in the Garden of Eden? It wasn’t about eating a piece of fruit! Rather, in God’s command to refrain from eating the fruit of the Tree of knowledge of good and evil was the implicit question to Adam and Eve: Do you believe that I, Your Creator, have your best interests at heart? Or do you think you know better?

It was fundamentally a test of Faith.

It still is.

Rosh Hashana is a ‘mini’ judgment day, as it were. It is the time to judge ourselves at and ask: Do I really trust God? Am I persuaded that He is what the Scriptures tell me He is – my King, my Father, my Redeemer, my Provider, my Wisdom, my Rock and my Strength? Do I need to repent for leaning on my own limited understanding? The wise King Solomon warned against that when he wrote: Trust in the Lord with all your heart and lean not to your own understanding. Proverbs 3:5 And the Psalmist declared: It is better to trust in the Lord than to put confidence in man. Psalm 118:8

If repentance locks you in the past, you’ve missed the point. Repentance is not an end in itself; it’s the door to a new beginning.

In Tune with Torah this week = Stop looking at your past life and instead focus your sights on where you are going. Keep pressing on to fulfilling the purpose for which the God of Israel put you on this earth.

May you and your family be abundantly blessed during this season of the Lord’s festivals.
May we all draw closer to the God of Abraham, Isaac and Jacob in this new year and walk more diligently in His ways.

Shana Tova v’ metuka! (May you have a good and sweet year.)

Shabbat Shalom

Weekly Torah Commentary – Vayishlach December 5, 2014

Genesis 32:4-36:43

In this week’s reading, the brothers, Jacob and Esau, meet again after a separation of twenty two years. Years before, Esau had sworn to kill Jacob in revenge for what he saw as the theft of his blessing. Is he still angry enough to kill? Jacob sends messengers to let his brother know he is coming. On their return, they inform Jacob that Esau is coming to meet him with four hundred men. We then read:

Then Jacob was greatly afraid and distressed. (32:8)

Jacob is in the grip of strong emotions. But what is the difference between fear and distress? Could it be that he was in fear of being killed? And distressed that he might have to kill his own brother in self-defense?

The difference between being afraid and distressed is that it is one thing to fear one’s own death, quite another to contemplate being the cause of someone else’s. Jacob was distressed at the possibility of being forced to kill even if that were entirely justified by the concept of self-defense..

At stake is a moral dilemma. A dilemma is not simply a conflict. There are many moral conflicts. May we perform an abortion to save the life of the mother, for example? When two duties conflict the higher value, once determined, takes priority. An answer is forthcoming.

A dilemma, however, is a situation in which there is no right answer. I ought not to do A (allow myself to be killed); I ought not to do B (kill someone else); but I must do one or the other. The fact that one principle (self-defense) overrides another (the prohibition against killing) does not mean that, faced with such a choice, I am without inner qualms. Sometimes being moral means that I experience distress at finding myself in the position to even make such a choice. Doing the right thing may mean that I do not feel guilt, but I may still feel regret that I had to do what I did at all.

A moral system which leaves room for the existence of dilemmas is one that does not attempt to eliminate the complexities of the human life. In a conflict between two rights or two wrongs, there may be a proper way to act but this does not cancel out all emotional pain. It is indicative of Jacob’s greatness that he was capable of moral anxiety even at the prospect of doing something entirely justified, namely defending his own life at the cost of his brother’s. A person or a nation capable of feeling distress, even in victory, is one that knows the tragic complexity of moral life.

In Tune with Torah this week = in the complicated times of life, are we the kind of people who seek to choose the higher ground and establish priorities while maintaining a sincere love towards our fellow man? Imagine yourself in Jacob’s shoes. How would you have felt?

Shabbat Shalom

Weekly Torah Commentary — Ki Tetzei September 5, 2014

Deuteronomy 21:10 – 25:19

This week’s Torah reading begins with war and ends with war. In between, the portion is packed with commandments; in fact, more commandments are found in this section than in any other.

Early in the reading, we notice that there is a cause-and-effect relationship among the first three topics: a beautiful wife, taken in battle, will lead to a situation in which a man has one favored wife and one whom he rejects, which in turn leads to the “rebellious son.”

If a man has a stubborn and rebellious son, who will not obey the voice of his father, or the voice of his mother, and who, when they have chastened him, will not listen to them… (Deuteronomy 21:18)

The commentators suggest that the rebellious child is not raised in a vacuum; he is the result of a dysfunctional home. This child’s mother was torn forcibly from her family and homeland. It is a recipe for the collision of two cultures and two value systems. The disunity in the home contributes to the son’s disinterest in spiritual matters. As the son of a father who lacked self-control, preferring immediate gratification, is it any wonder that the child would grow up with similar traits?

The key to understanding is in this verse: the rebellious son refuses to listen to BOTH his father and his mother. Considering how they came together, it’s no surprise that the parents are not on the same page. The clear absence of unity between the parents breeds the rebellious son. That is not to say that he is ‘off the hook’, particularly as an adult with free choice but it is to say that how parents live affects their children far more than what they say.

The theme of relationships – how to build them, how to keep them intact, and how to heal them in the event that they are damaged – is the overriding theme of this week’s Torah reading.

One of the commandments stipulates a very strict limitation on interpersonal relationships.

An Ammonite or Moavite shall not enter into the Congregation of God; to their tenth generation shall they not enter into the Congregation of God forever; Because they did not meet you with bread and with water on the way, when you came out of Egypt; and because they hired against you Bil’am the son of Beor of Pethor of Mesopotamia, to curse you. Nevertheless the Almighty, your God, would not listen to Bil’am; but the Almighty, your God, turned the curse into a blessing to you, because the Almighty your God loved you. You shall not seek their peace nor their prosperity all your days forever. (Deuteronomy 23:4-7)

Amon and Moav were raised in a rather strange family unit. Their mothers were sisters who got their father drunk, and then had intimate relationships with him. Amon and Moav, through no fault of their own, were the result of incest. (Genesis 19:30-38)

Lot, the nephew of the illustrious Avraham, is another example. His status as the heir apparent of Avraham’s wealth should have been enough; his relationship with a caring uncle should have trumped the dissension between the shepherds of his flocks and Avraham’s shepherds. Avraham, a lover of peace, suggested separation. Genesis 13:7-9

Betraying his allegiance to the earthly over the heavenly, Lot chose to go east to Sodom, a place of great wickedness.

There is something terribly wrong with a person who would leave the peaceful and hospitable tent of Avraham to go live in a place like Sodom. No doubt, Lot was motivated by dreams of wealth and power and judged by what ‘looked good’ but in fact was far from good. Sodom was destroyed; he lost his home and his wife; he escaped with only the clothes on his back and his two daughters who were products of the Sodomite educational system.

Certain streams of psychiatry would jump on these accounts and say that the sons “couldn’t help it” or “it’s not their fault,” or “they are victims of the parents’ sins.” Wrong!

The reason the Torah gives for not intermarrying with a descendant of Amon or Moav has nothing to do with their parents and everything to do with their personal choices: “because they did not meet you with bread and with water on the way, when you came out of Egypt; and because they hired against you Bil’am the son of Beor of Pethor of Mesopotamia, to curse you.” In other words, the seed of Amon and Moav had lost the art of kindness, of humane compassion, of generosity and and good will towards others.
It is their failure to greet the wandering Israelites in the desert with food and drink that demonstrates their disagreeable character.

The lesson for all of us is unavoidable: Human beings – children and adults -are too easily tempted to blame others for their own shortcomings. The Torah sets a higher standard, one consistent with how we were created.

Every human being has Free Will; regardless of what has happened to you, what parents you had, what hurts you’ve experienced, what hardships you’ve endured, YOU – and only YOU – have the responsibility for your decisions. It is ‘we’ not ‘them’ who have the ability and the power to choose whether we will wallow in negativity and in the past; or will we have the wisdom to learn from every life experience, using each one as a stepping stone to greatness. Cycles of abuse and pain can and must be broken. Amon and Moav, as well as Lot, has so many opportunities to learn from their experiences and become great men. It was for choosing to focus on their own feelings of disenfranchisement, their experiences of cruelty and selfishness, their own anger and sense of fatalistic doom, that they were forever barred from the congregation of Israel.

There is no human being without emotional scars and personal failures. Focusing on anger and failure can easily develop into self-fulfilling, negative prophesies, leading down the path to the “rebellious son”, to fractured homes and divided communities. Alternatively, we can each make the conscious choice to learn positive lessons from our negative experiences and to embrace the higher moral ground prepared for us by our ancestors.

In Tune with Torah this week = as we continue to make our way through the Hebrew month of Elul which is dedicated to repentance in order to prepare our hearts for the approaching Festivals of the Lord (Lev. 23), this is the time to take an honest look at our personal acceptance of responsibility. Are we prone to blaming others for our problems? Do we wallow in negativity? Or are we on the path to greatness by choosing to learn the lessons of every experience we have in life?

Shabbat Shalom

What’s the Fuss about ELUL? August 25, 2014

The month of ELUL on the Hebrew calendar is a thirty day preparation period for the upcoming festival of Yom Teruah (The Day of the Blowing of the Shofar), also commonly called Rosh Hashana, the new year. Throughout this month, Jews around the world and other biblical believers who are in tune with the festivals of the Lord as described in Leviticus 23, turn their attention to the subject of repentance.

Rosh Hashana is seen as the world’s ‘annual review’. In the course of your career, many of you may have experienced a corporate annual review. You know what that means. But did you know that all peoples and all nations also undergo an Annual Review in the courts of heaven? That, in fact, is what the festival is all about.

Now, if you were facing an important court date, an event that could potentially alter your entire future depending on its outcome, you would likely prepare thoroughly for weeks ahead of time, driven by a desire for the most favorable outcome possible.

On Rosh Hashanah, whether mankind is aware of it or not, the heavenly books are opened and God conducts His own audit of each individual as well as each nation. What have you done in the past year with the blessings you’ve received, the challenges you’ve faced, the talents you possess? Have you used each one as a platform for higher growth as a person? Are you, for example, a bit wiser than you were at this time last year? Are you kinder? More compassionate? Or by contrast, is your temper shorter and your faith weaker?

What of the nation? Is justice and righteousness increasing? Or is morality breaking down?

In both cases, it is His assessment that ordains the events of the coming year. What is it that you need to experience in the year to come in order to draw closer to Him, to lead a meaningful and effective life and to advance personally towards the fulfillment of your life’s purpose?

Understanding what is at stake as Rosh Hashana approaches, on the first of Elul the wise begin a period of intensive introspection, of clarifying life’s goals, and of coming closer to God. It is a time for refocusing on our purpose in life while turning away from robotic existence. It is a time when we step back and look at ourselves critically and honestly with the intention of improving. After all, who doesn’t want a favorable ‘Annual Review’?

Elul is the time that we acknowledge our failures, apologize where necessary and make amends to repair any residual damage because of our words or actions.

Elul is THE month to be reminded that life on this earth is at best temporary but a greater world awaits.
Your position and mine in the world to come will profoundly reflect how we lived our time on this earth.
The young don’t often think of such realities, but as we get older, we do. And so we should…at every age.

Psalm 27 is thematic for the month of Elul and deserves our attention and meditation.

The LORD is my light and my salvation; whom shall I fear?
The LORD is the defense of my life; of whom shall I be afraid?
When evildoers came upon me to devour my flesh,
My adversaries and my enemies, they stumbled and fell.
Though a host encamp against me, my heart will not fear;
Though war arise against me, in spite of this I shall be confident.

One thing I have asked of the LORD, that I shall seek:
That I may dwell in the house of the LORD all the days of my life,
To behold the beauty of the LORD
And to meditate in His temple.

For in the day of trouble He will conceal me in His tabernacle;
In the secret place of His tent He will hide me; He will lift me up on a rock.

And now my head will be lifted up above my enemies around me,
And I will offer in His tent sacrifices with shouts of joy;
I will sing, yes, I will sing praises to the LORD.

Hear, O LORD, when I cry with my voice, And be gracious to me and answer me.

When You said, “Seek My face,” my heart said to You, “Your face, O LORD, I shall seek.”
Do not hide Your face from me, Do not turn Your servant away in anger;
You have been my help; Do not abandon me nor forsake me, O God of my salvation!

For my father and my mother have forsaken me, but the LORD will take me up.

Teach me Your way, O LORD, and lead me in a level path
Because of my foes.

Do not deliver me over to the desire of my adversaries,
For false witnesses have risen against me, and such as breathe out violence.
I would have despaired unless I had believed that I would see the goodness of the LORD
In the land of the living.

Wait for the LORD; Be strong and let your heart take courage; Yes, wait for the LORD.

Elul is a sober time but it is not a fearful time for the God of Israel reaches out to us as we turn towards Him. He loves the repentant soul and because His mercies are new every morning and His compassion never fails, we are assured of forgiveness as we prepare for a brand new start in a brand new Hebrew year.

Elul 1 falls on August 27, 2014, two days from now.

What does this post say to you? I look forward to your comments.

Weekly Torah Commentary — Emor May 2, 2014

Vayikra/Emor 21 – 24

NOTE: Because of the interruption of the Torah readings two weeks ago during Pesach, we mistakenly posted a commentary on EMOR last week. Since it is actually read this week, we are offering an additional commentary on this reading.

This week’s Torah Portion ends with the distressing story of the son of an Egyptian man and Jewish woman who committed the grave sin of blasphemy and as a result was severely punished. The episode begins with the words, “the son of an Israelite woman went out – and he was the son of an Egyptian man – among the Children of Israel…”

The Rabbinical sources and the commentaries point out that the significance of the words, “he went out” is unclear – where did he go out from? Rashi’s explanation is that the man went “out of his world.” In other words, that through blasphemy, he abandoned his place in the World To Come, Olam Haba. Another commentary agrees with this understanding by making note that the wording deliberately says he left “his world” as opposed to “the world”.

This explanation provides us with an important understanding of the Torah outlook with regard to reward and punishment in the world to come. One may think that a person in this world has no intrinsic connection to the next but rather when he dies and goes up, he will receive ‘prizes’ for his good deeds and lose status there because of his sins. The ‘reward’ in the afterlife is viewed as being his prize, similar to the way in which a person collects his reward after winning a raffle.

According to Torah understanding, this is not at all the case. Rather, from birth, we have a soul connection to the next world, to eternal life. Every good deed is noted by God and nourishes our soul towards holiness, thereby directly preparing our place in Olam Haba. In the case of the young man in question here, the sin of blasphemy was so great that he forfeited his place in the world to come. The Here is the key – mark it well: Reward and punishment in the next world is not arbitrary; rather each person creates his own Olam Haba or lack thereof by how we live our life here on this earth.

There is an interesting statement in the Mishnah: “Every Jew has a Portion in the World to Come…”

The commentaries ask is it really true that every Jews is received in the world to come? Actually in a later portion, the Mishnah actually describes those Jews who receive no reward, no place in Olam Haba!

What’s going on here?

The answer is that every person (Jew and Gentile alike) has a place reserved for him BUT each one ‘decides’ by how he lives his life whether or not to maintain that place or not. An analogy of owning land can be used to help further understand this concept. The portion described here is like a plot of land; each person inherits a bare plot of land. It is up to him to tender the plot and plant it so that healthy crops grow in it. If, at the end of one’s tenure of the crop, he has developed it well, then he can reap the rewards of his hard work by enjoying a bountiful harvest. If, however, he neglects the crop, then it will remain undeveloped, and if he mistreats it, by throwing dangerous chemicals into it, for example, then he will damage it. At the end of his tenure he will be left with a useless piece of land.

So too, everyone is born with a lofty soul that is our connection to God and to the next world. If a person busies himself with seeking to know God and doing good works, improving his own moral character with right choices, then we will elevate our soul so that after our deaths our souls will be fitting vessels to enjoy the spiritual wonders of Olam Haba. If, however, he neglects and damages his soul, giving no thought or concern for spiritual matters, that person will be unprepared for the inevitable meeting with his Maker at the end of life.

The way we conduct ourselves in this world determines the state of our portion in the Next World.

There are natural spiritual consequences to one’s actions. Thus, just like in the physical world, it is understood that certain actions, such as walking off the roof of a building, will cause great damage, the same is true in the spiritual world. It is true that no one is perfect and everyone fails. However, God has provided a way for us to turn back to Him – repentance. When we repent of our failings and sins, He forgives us and puts us back on the path of righteousness.

In Tune with Torah this week = Is the reality of a ‘world to come’ a part of your life? Does it impact your decisions and behavior? If not, it needs to, beginning right now. Let us live, not just for today, but knowing that one day all of us will face our Maker. May we be prepared to enter into Eternal Life in peace and joy at that time.

Shabbat Shalom