Category: parashas

The Menorah

“Towards the face of the menorah shall the seven lamps cast light.”

  • Numbers 8:2, JPS 1917 Tanach

The “seven lamps” shall cast their light towards the face of the menorah. Seven lamps, towards the face (p’nei). Commentary explains that the six lamps, three on either side of the center lamp, had their wicks tilted towards the center lamp.

Yet, this begs the question, if the verse mentions that all seven lamps shall cast their light towards the p’nei (face) of the menorah, then the Hebrew word, p’nei must represent something other than the center lamp, since it is only one of the seven. Therefore, what does the Hebrew word p’nei represent in this verse?

An answer may be given by focusing on another verse from Kitvei Kodesh (Holy Scripture), wherein a clue may be found. “In Thy behalf my heart hath said: ‘Seek ye My face’; Thy face, L-RD, will I seek” (Psalms 27:8, JPS 1917 Tanach).

Consequently, the verse about the menorah could be rendered as having the light of the seven lamps glowing towards the “face of G-d.” And, what may be learned by this understanding? The light of the lamps can be seen as symbolic of our avodas (service) towards H’Shem, seven days a week. All our efforts in avodas are to culminate in seeking the face of G-d.

Marching Orders

“In the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony.”

  • Numbers, 10:11, JPS 1917 Tanach

The first journey made by B’nei Yisrael, after the encampment at the foot of Mount Sinai was on the twentieth of Iyar, ten days shy of one year, from their arrival at Sinai on the first of Sivan. The departure was well organized, ahead of time, for the sake of an orderly procession, tribe by tribe, to the next encampment.

First the tribe of Judah, then, as they began to march, the tabernacle would be disassembled, and placed in the care of the three Levite families. Two of the families followed the tribe of Judah; the third Levite family followed the tribe of Reuben. The rest of the tribes followed in formation, according to the Jerusalem Talmud either in the shape of a diamond, or in a straight line, tribe by tribe.


“And the cloud of the L-RD was over them by day, when they set forward from the camp” (Numbers 10:34, JPS 1917 Tanach). Thus, during their three day journey, H’Shem’s Presence in the form if a tangible cloud, sheltered them from the heat of the day. “Whenever the cloud was taken up from over the Tent; afterwards, the children of Israel journeyed; and in the place where the cloud abode, there the children of Israel encamped” (Numbers 9:17, JPS).

Therefore, let us consider how G-d’s Presence guided the B’nei Yisrael, during the wandering in the desert. “Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night” (Numbers 14:14, JPS). This points toward H’Shem’s role in our lives to guide us in the right direction, to be a compass in an uncertain world, and a light in the darkness, as well as a refuge from the tumults of life.

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.

shiur: parashas Emor 5781

“I will be sanctified among the children of Israel.”

– Leviticus 22:32, JPS 1917 Tanach

Selfless behavior could be defined as being in tandem with the theme of mesiras nefesh – self-sacrifice. By way of explanation, mesiras nefesh may be viewed as an ongoing act, in the sense of subduing the yetzer hara (evil inclination), for the sake of sanctifying H’Shem’s name. The resultant reward is that we ourselves become sanctified, every time that we do not give in to our own character weaknesses. This is a challenge that appears in many circumstances on a daily basis; therefore, it is best to be on guard against temptation, by strengthening ourselves through constant vigilance.

To be selfless, in respect to mesiras nefesh on the level of morality, is to actively engage in diminishing our own will in favor of the ratzon (will) of the L-RD. When we negate ourselves, we renew ourselves for the sake of H’Shem who sanctifies us. This is a two way street of reciprocity; in other words, like two sides of the same coin. Whereof we are sanctified by H’Shem, through our own efforts to become holy; when we separate ourselves from unholiness, we are blessed with an equal measure of kedushah from the L-RD. By serving H’Shem, we bring kavod (glory) to Him.

“You are my servant, O Israel, in whom I will be glorified.”

– Isaiah 49:3

dvar: parashas Emor 5781

“You shall not profane My holy name, that I may be sanctified in the midst of the Israelite people – I the L-RD who sanctify you.”

– Leviticus 22:32, sefaria.org

In struggling against the yetzer harah (evil inclination) we confront the part of ourselves that is inclined towards what Freud would call our instinctual drives. His theory, in regard to the id, ego, and superego, explains that without putting a reign on the Id, man would be subject to these drives, to the extent of not being able to function within the limits of societal norms.

Man, himself, is composed of two natures, the godly soul and the animal soul. Freud’s Id represents, to some degree, the instincts of the animal soul; moreover, the ego’s role, from his point of view, is to place the Id in check, according to what he called the Reality Principle. This is done by applying the standards of the superego, an amalgamation of moral values instilled in us through family upbringing and collective societal norms.

Inasmuch that Judaism teaches the significance of following the inclinations of the godly soul, as opposed to that of the animal soul, the standards are raised – Torah calls us to a higher standard. Especially, consider that the values of Austrian society that dominated Freud’s time and place at the time of his psychoanalytic practice (Vienna, from1886 to 1938) are not held in esteem by the majority of the world today. Rather, modernity is influenced, to a lesser or greater degree by norms that would be considered substandard, when compared to those that Freud was familiar with. This decline epitomizes the lack of a substantial claim to consistent values, over the years, within society.  

Yet, the L-RD’s ways, given to us through the Torah do not change. “His ways are higher than our ways; His thoughts are higher than our thoughts” (Isaiah 55:8). We are expected to be righteous to the extent of subduing the inclinations of the “yetzer hara,” akin to the “animal soul,” by way of self-denial. In doing so, we make ourselves an offering, by denying ourselves for the sake of following a higher path, than the one that our animal soul would follow, were we to let it lead (G-d forbid). Shall a donkey lead the rider? Nay, a donkey (chomer) represents the body, which must be guided by the soul. In this manner shall the L-RD’s name be sanctified amongst us: “That I may be sanctified in the midst of the Israelite people – I the L-RD who sanctify you” (Leviticus 22:32, sefaria.org). Through H’Shem’s help, we will be sanctified.