Category: motzei Shabbos

motzei Shabbos: Chayei Olam

“Ye are the children of the L-RD your G-d: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.” – Deuteronomy 14:1, JPS 1917 Tanach

B’nei Yisrael is cautioned against desecrating their bodies through mutilation, as a sign of mourning; although a practice of the heathen nations, cutting oneself out of grief, an expression of pain for the loss of a loved one, is forbidden. Moreover, the prohibition against marring the flesh in regard to mourning, implies that there is no need for the Children of G-d to despair, in regard to the passing away of a life, because H’Shem extends His promise of eternal life (Sforno). “I have set before thee life and death, the blessing and the curse; therefore choose life [eternal life]” (Deuteronomy 30:19, JPS; Sforno).

Why else is B’nei Yisrael forbidden from certain customs that would mar the body? (The sign of circumcision is an exception because it is not considered a marring of the body; rather, it is the removal of that which is superfluous). “G-d said: ‘Let us make man in our image, after our likeness'” (Genesis 1:26, JPS). Man is created in G-d’s image (tzelem); that image should not be desecrated in a physical manner; neither should that image be tainted in the sphere of morality.

“Then the L-RD G-d formed man of the dust of the ground and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7, JPS). Our lives are not finite – there is an eternal nature of the soul. The Hebrew word for man, “adam,” is almost identical to the word for earth, “adamah.” The body of man, composed of the same elements of the earth, returns to the earth. Yet, the soul of man returns to G-d.

 “The dust returneth to the earth as it was, and the spirit returneth unto G-d who gave it” (Ecclesiastes 12:7, JPS). At  the time of the Tehillas HaMeisim (the Resurrection of the Dead), the soul is restored to the body. “And many of them that sleep in the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence” (Daniel 12:2, JPS).

motzei Shabbos: Eikev 5781

“And thou shalt remember all the way which H’Shem thy G-d hath led thee these forty years in the wilderness, that He might afflict thee, to prove thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no.”

– Deuteronomy 8:2, JPS 1917 Tanach

The children of Israel were subjected to many nisyanos (challenges) within the space of the forty years of wandering in the wilderness. What was the purpose of experiencing these trials? “That He might afflict thee, to prove thee” (Deuteronomy 8:2, JPS). From this perspective, let us consider what is expressly stated, “that, as a man chasteneth his son, so H’Shem thy G-d chasteneth thee” (Deuteronomy 8:5, JPS). This is clarified clearly by Sforno, who comments, “He gives you a superior moral/ethical challenge to help you achieve perfection as seen from His perspective” (Sforno, on Deuteronomy 8:5; sefaria.org). Bear in mind, that this axiom is as true for us today as it was for B’nei Yisrael in the wilderness.

Turn Again

“What is meant by, ‘Surely he scorneth the scorners, but he giveth grace unto the lowly’ [Proverbs 3:34]? If one comes to defile himself, he is given an opening; if one comes to cleanse himself, he is helped.”  – Talmud Shabbos 104a

The Sages teach, based on the above Talmudic passage, and the configuration of the Hebrew letter, “hei,” that H’Shem will “give grace unto the lowly” to do teshuvah (repentance) through the narrow way.  This is represented by the small space towards the top of the letter hei – ה – the narrow gate that leads towards teshuvah (repentance). On the other hand, “surely he scorneth scorners” can be understood to mean that G-d will also give occasion to those whose way is stubbornly opposed to following G-d’s word. The scorners are bent on following their own way that leads to “defilement;” for them, the way is broad, symbolized by the broad space at the bottom of the letter hei: ה.

“Know whence you came and to where you are going and before Whom you are destined to give a final accounting.” – Pirkei Avos 3:1

“The whole wide world is a very narrow bridge.”

– R’ Nachman of Breslov

motzei Shabbos: G-d’s Integrity

the 2nd set of Balaam’s blessings

“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 1985 Tanach

Targum Jonathan renders the same verse, in the following manner, essentially providing a significant explanation of the import of Balaam’s declarations:


“The Word of the living G-d is not as the words of men for the L-rd, the Ruler of all worlds, is the unchangeable, (but) man speaketh and denieth. Neither are His works like the works of the children of flesh, who consult, and then repent them of what they had decreed. But when the L-rd of all worlds hath said, I will multiply this people as the stars of the heavens, and will give them to possess the land of the Kenaanites, is He not able to perform what He hath spoken? and what He hath said, can He not confirm it?” (Targum Jonathan on Numbers 23:19, sefaria.org).


The nature of this explanation denotes Balaam’s insistence on G-d’s track record, with regard to not breaking His word. For not only multiplied B’nei Yisrael, like”the stars of the Heavens,” He also gave the Torah to B’nei the Yisrael, as he had told Moshe, that He would do at Mount Sinai; and, surely He would bring B’nei Yisrael into the promised land of Eretz Canaan, after the incident with Balak and Balaam.


R’ Bachya states, that “the essential difference between G’d and man is that G’d keeps His promises whereas man often deceives, [and] disappoints the people who have been promised by him” (sefaria.org). Furthermore, “Whereas man may change his mind concerning matters he had planned, which did not involve undertakings to his fellow man, he nonetheless is apt to have remorse, to change his mind before executing his plan. Not so G-d. When G-d decides on a course of action, He will not change His mind, even if such a change of mind does not involve a third party” (sefaria.org). And, “when man deceives or reneges, this is considered a serious flaw in his character” (sefaria.org).

Therefore, it may be important to keep in mind, based upon this commentary the benefits, of focusing upon character development, integrity, and keeping one’s word. These are all positive qualities to work on obtaining in life. Moreover, that our own words, should not contradict each other, as if we had two selves, in conflict with each other. Rather, it is important to aspire towards being yashar (upright) in all of our ways. Shavua tov (Have a good week).

Motzei Shabbos: Nasso 5781

B”H

Motzei Shabbos parashas Nasso 5781

A few thoughts, as the Shabbos kedushah diminishes, with the onset of yom rishon: And the evening and the morning were the first day of the week.

In parashas Nasso, the passage concerning the nazir, speaks of the intention of a man or woman to separate oneself to a higher degree of kedushah (holiness), by primarily abstaining from wine and other intoxicants, as well as letting one’s hair grow. The minimum requirement for this endeavor is thirty days; at the completion of the designated term, in addition to receiving a haircut, the nazir would bring several offerings (in Hebrew, “korban”), including a sin offering.


Although there are various commentaries on the reason for bringing a sin offering, this is the one that I prefer above all of the others. Ramban, Nachmanides, comments that the nazir would have best served his own intentions to live in a manner that would bring him closer to G-d, if he remained a nazir, rather than only becoming a nazir for a limited amount of time. For his decision to enter back into the world, where he will once again partake of worldly pleasures, he must needs bring a sin offering. This is the position of the Ramban, one of the most authorative Rabbinical voices in Judaism today; although, he lived in the 13th Century.


How much moreso, today, when egotistical desires, and the profligation of worldly pleasures abound as normative in a modern society that typifies indulgence as the norm? We do not need to take a Nazirite vow, in order to abstain from the abnormal standards of the world; abnormal, because they are mostly antithetical to Torah. However, we can make an effort to diminish the impact of the yetzer hara (evil inclination) upon our soul; rather than tuning into the zeitgeist, I would recommend opening our eyes to the wondrous words of the wisdom of G-d.

The Encampment

Motzei Shabbos: parashas Bamidbar (Numbers 1:1 – 4:20)

“The Children of Israel shall encamp, every man at his camp and every man at his banner, according to their legions.”  – Numbers 1:52

A census is taken. Each of the twelve tribes of Israel is counted separately. With the establishment of the Mishkan (Sanctuary), all the tribes have a central focus.  Because of this centrality in regard to the tabernacle, each tribe would pool together its talents for the sake of Israel’s purpose of service to the L-RD.

The Levites “were not counted among them” (Numbers 1:47).  For they were appointed “over the Tabernacle of Testimony, over all of its utensils and over everything that belongs to it” (Numbers, 1:50).  They were also in charge of rebuilding the sanctuary, and taking it down, whenever the Children of Israel moved to a new location in the wilderness, during those forty years of traveling in the desert.

“He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye” (Deuteronomy 32:10, JPS 1917 Tanach). Rashi comments, “There He surrounded them and encompassed them with the “clouds of Glory”; He surrounded them with the banners on their four sides” (Rashi; sefaria.org).

The tribes were encamped around the Sanctuary: three tribes in each direction.  The Levites were along three of the sides of the Mishkan. And, “those who encamped before the Tabernacle to the front, before the Tent of Meeting to the east, were Moses and Aaron and his sons, guardians of the charge of the sanctuary” (Numbers 3:38).

Central to the entire formation, was the Ark of the Covenant in the Mishkan.  The Shechinah would rest in between the golden cherubim that were made from a single piece of gold on top of the Ark.  This is the continuation of G-d’s voice at Sinai; the Ark housed the commandments that were given by Him. His voice may still be heard today through the words of scripture, as well as within the silence of the heart.

motzei Shabbos: parasha Tazria-Metzora 5781

 “Tell the children of Israel, ‘if a woman conceives and gives birth to a boy.’”

– Leviticus 12:2

A literal rendering of the verse would be “a woman will conceive, and she gave birth to a male child.” Notice the switch in the verb tense from future to past tense. Ohr HaChayim explains that this is meant to draw our attention to the verse. For, it is a general principle, in regard to Torah study, that such a striking use of verb tenses implies a meaning, beyond the literal rendering of the verse. He notes, that there are various reasons given; yet, one implication concerning this passage is in regard to Moshiach (Messiah):

The use of the past tense, infers reference to an event sure to occur, as if it already happened. Moreover, when H’Shem says, “speak to the Children of Israel,” this is referring to B’nei Yisrael from whom Moshiach will be born; i.e., in plain language, the woman who will conceive is Israel from whom Moshiach will be born. “I will raise them up a prophet from among their brethren, like unto thee [Moses]; and I will put My words in his mouth, and he shall speak unto them all that I shall command him” (Deuteronomy 18:18, JPS 1917 Tanach).

motzei Shabbos: erev Pesach 5781

The redemption of B’nei Yisrael (the Children of Israel) began on Shabbos, specifically, the tenth of Nissan. That Shabbos, later, became known as Shabbat HaGadol. What was so special about the Tenth of Nissan? That day was when the Children of Israel were commanded to bring a lamb into each and every one of their homes. “Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household” (Exodus 12:3, JPS 1917 Tanach).

Why was this the beginning of the Redemption for B’nei Yisrael? Because the lamb was to be the first national offering, made by each and every family, for the sake of using the blood of the lamb as a sign, placed upon the doorposts and lintels of their homes. The blood would serve as a sign, whereby, “the L-RD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the L-RD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you” (Exodus 12:23).

And, so, the tenth plague, the slaying of the first born, was not enacted upon the Children of Israel. They were spared, because of their emunah (faith) in H’Shem, that compelled them to carry out the commandment, regarding the Pesach lamb. They had been further commanded, “none of you shall go out of the door of his house until the morning” (Exodus 12:23).

“Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself for a little moment, until the indignation be overpast.”
– Isaiah 26:20, JPS 1917 Tanach

Negative Thoughts

B”H

Motzei Shabbos: parashas Vayikra 5781

“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) KRV, 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). The olah (elevation offering) has the potential to raise the spiritual level of the person who brings that offering. R’ Hirsch further comments that the offering’s name reflects its purpose, which is to raise its owner from the status of a sinner and bring him to a state of spiritual elevation. Additionally, the olah is brought by someone who seeks to repent of sinful thoughts that have not actually been enacted.  The olah offering  may serve as an atonement for those negative thoughts, that seem to involuntary present themselves at times in a person’s mind. This would include the imagination; especially, if one permits the imagination to entertain these negative thoughts.

It is interesting to note that the righteous Iyov (Job; Ezekiel 14:20, Job 1:1), “would rise early in the morning, and offer burnt offerings [pl., olot, from olah]” for his children, because he said to himself, “it may be that my sons have sinned, and cursed G-d in their hearts” (Job 1:5, Tanach). Iyov made olah offerings for his children, on a continual basis, always after the days of their feasting (see Job 1:4-5). How much more so, should we in our own lives ask forgiveness of G-d for the sinful thoughts in our hearts.

motzei Shabbos: Tapestry of Life

Nissan 1, 5781

Our thoughts may be woven together, in order to form a tapestry in this life. The nature of our thoughts will determine the quality of the tapestry. In regard to the paroches (partition) that separated between the area where the Ark was kept and the less holy area of the Mikdash (sanctuary), consider the variety of materials used, “blue, and purple, and scarlet, and fine twined linen; with cherubim the work of the skilful workman shall it be made” (26:31, JPS 1917 Tanach).

According to the Talmud, the craftsmen “embroidered the place where they had designed” (Yoma 72b). Thus, first a pattern was made on the material, then they embroidered the design. Our thoughts surface first in our mind; these thoughts may be likened to a pattern that is based upon our soul; therefore, the design that is eventually woven in our lives is a reflection of who we are.

Yet, are personalities may often influence the overall design, either positively or negatively, dependent on what kind of other thoughts occupy our minds. If only the true light of the soul could shine through, irrespective of our own limiting factors, we would be able to create a beautiful tapestry in our lives, unimpeded by our faults, character defects, and aveiros (sins).

The soul is constructed, inasmuch that our lower nature may interfere with our higher aspirations; the challenges in our lives to succeed, despite our yetzer hara (evil inclination) makes all the difference. In Freudian terms, our life giving side, eros is opposed by thanatos. Therefore, like skilled crafts persons, we need to discern positive from negative, right from wrong, and light from darkness.

On an additional note, in regard to our thoughts, the tapestry we weave separates to some degree, between our inner sanctuary (the depths of our mind), and the persona we present to the world. Only behind the paraoches (partition) of our soul, are we intimately connected to H’Shem, in like manner that the Ark of the Covenant rested within the Kadosh Kadoshim (Holy of Holies).