Category: shiur

shiur: Pesach 5781 – the Seventh Day

B”H

Shiur for the Seventh Day of Pesach 5781

“And Moses said unto the people: Fear ye not, stand still, and see the salvation of the L-RD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever.”

– Exodus 14:13, JPS 1917 Tanach

As the Egyptian army approached, Torah records that B’nei Yisrael, encamped near the Sea of Reeds, cried out to H’Shem in great fear (14:10). Commentary notes that the people were divided in their response: 1). Some cried out to H’Shem in prayer, akin to the later writing of the psalmist, “Some trust in chariots, and some in horses; but we will make mention of the name of the L-RD our G-d” (Psalm 20:8, JPS). 2). Another group of the people, having great trepidation about their circumstances, took the exact opposite approach, expressing their regret for having left Egypt, and complaining to Moshe (see Exodus 14:10-12).

When Moshe responded to the consternation of B’nei Yisrael, in light of their present circumstances, despite the seemingly near danger that was imminent, he said to them, “Fear ye not, stand still and see” (see above). Or HaChayim comments, that the words “stand still” convey the essence of prayer, a reliance on H’Shem, turning to Him in the midst of nisyanos (trials). H notes that the same Hebrew phrase is used in the Tanach, in regard to the prayer of Hannah, Samuel’s mother, who prayed in all sincerity to H’Shem. The picture derived from this understanding is one of a people’s reliance on H’Shem, in hope of seeing His salvation at a time of great need, when Pharaoh’s army was bearing down upon them.

That night, an angel of H’Shem protected the people from the Egyptians, a cloud darkened the Egyptian camp, while a pillar of light shined upon the B’nei Yisrael. Moshe stretched his hand over the sea; and, H’Shem caused the sea to part by way of a strong east wind. The Children of Israel passed through the sea; however, when the Egyptians pursued them, Pharaoh and his army were drowned in the sea. Our own expectations of H’Shem for deliverance in our lives, regardless of our circumstances, when made through the prayer of sincerity, may bring results greater than our expectations. Especially, when there is no other recourse to be made, it is then that we may see the grandeur of His salvation.

shiur: parashas Tzav 5781

“And the fire upon the altar shall be kept burning thereby, it shall not go out; and the priest [kohein] shall kindle wood on it every morning.”

– Leviticus 6:5, JPS 1917 Tanach

No other offerings could precede the morning olah, the first of the two tamid offerings, made in the morning and the afternoon; thus, every morning the first order of business in serving H’Shem, for the kohein, included adding wood on the mizbeach, before offering up the olah (Bava Kamma 111a). According to the Talmud, two logs of wood were added to the fire on the mizbeach (outer altar) every morning and evening (Yoma 27b). Yet, prior to this, the remnant of ashes from the remaining parts of the olah offering from the previous night, were first collected, and set aside near the mizbeach (altar). Then, the kohein changed out of his sacred clothes to used garments, in order to bring those ashes outside “to a pure place.” (Leviticus 6:4).

The changing of garments signifies a delineation between the sacred and profrane, inasmuch that the transition from one service to another required different garments. The separating of the ashes, placing them in a pile next to the mizbeach (altar) was one service. Taking the ashes outside to a pure place was another. The second set of garments were bound to be soiled, when bringing the ashes outside to the third camp. This was a designated area, further away from the central location of the mishkan (tabernacle). Each camp, at an increasingly further perimeter around the mishkan had its own level of holiness.

This denotes the overall theme of sacred and mundane found in the Torah, as well as in our own lives. For example, we are called to denote a difference between secular time (the six days of the week), and sacred time (the Sabbath). Also, to bring an awareness of the Shechinah (G-d’s Presence) into our lives, we need to create room for doing so, in both time and space. Primarily, this awareness may be fostered, by settling our minds, and creating a space within ourselves, in order to focus on our connection to H’Shem. This may be done, not only on Shabbat; rather, also on other days of the week by finding a little bit of quiet time for ourselves. To foster that connection to G-d, is called hisbodedus – a type of meditation of the heart. In that manner, we may symbolically keep the fire of our avodah (service) to H’Shem burning on a continual basis.

shiur Vayikra 5781

B”H

Shiur for parashas Vayikra 5781

“When any man of you bringeth an offering unto the L-RD.”

– Leviticus 1:2, JPS 1917 Tanach

The Hebrew word for offering is korban. The shoresh (root word) of korban is KRV, meaning “to draw near.” Therefore, the act of bringing an offering has the connotation of drawing near to H’Shem. According to Akeidas Yitzchak, the olah offering, in particular, represents prayer from the heart, because the olah completely ascends to H’Shem. Therefore, in like manner that the entire animal brought as an olah offering is consumed on the mizbeach (altar), so too, will our prayers of the heart ascend to G-d.

Interestingly enough, the name associated with the korbanot is H’Shem (YHVH), the name that denotes H’Shem’s Attribute of Mercy. Since the korban is not associated with the name, Elokim that represents the Attribute of Justice, the implication is that an offering permits us to draw near to H’Shem, because of His mercy towards us: for, although the world was first created with the Attribute of Justice, denoted by the name Elokim (the name of G-d that first appears in the Creation narrative), later, the name H’Shem (YHVH) appears, because the world could not survive without Mercy (see Rashi, Genesis 1:1).

H’Shem’s Attribute of mercy makes an allowance for reconciliation through atonement, by way of a korban. The first offering was made for mankind by H’Shem, for the sake of Adam and Chava, when they disobeyed Him and ate from the Tree of Good and Evil. Furthermore, He covered them with clothes derived from the offering (see Genesis 3:21). That an offering was indeed made is alluded to by a particular commentary that speaks of the mate of Leviathan being slayed by G-d, in order to clothe Adam and Chava (Chizkuni, R. Bachya, commentary on Genesis 3:21).

Today, in our own lives, without the “covering” of our sins by way of atonement through our own heartfelt repentance, we are left without protection from the harsh winds of judgment. We may be chastised by G-d, until we are brought back to ourselves, and our plight in this world. What do we have to bring to H’Shem, except for ourselves? As Pesach approaches, let us also clean house, taking stock of our souls, and ridding ourselves of the accumulation of chometz (sin) in our lives. Nissan is reckoned as the first of the months on the Hebrew calendar; an opportune time to renew our sense of commitment to H’Shem. Shabbat shalom.

shiur – Census Sense

parashas Vayakhel-Pekudei 5781

B”H

shiur for parashas Vayakhel-Pekudei 5781

 “‘When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the L-RD.’”

– Exodus 30:12, JPS 1917 Tanach

A unique perspective on the census taken of B’nei Yisrael takes into consideration how the silver from the census – a half shekel from every man – was actually used in the construction of the Mishkan (Tabernacle). Consider the amount of silver that was taken: “And the silver of them that were numbered of the congregation was a hundred talents, and a thousand seven hundred and three-score and fifteen shekels, after the shekel of the sanctuary” (Exodus 38:25, JPS 1917 Tanach).

The one hundred talents of silver was used for ninety-six sockets at the base of the planks that served to make the walls of the Mishkan, plus four sockets for the partition screen (see scripture). The remaining silver amounted to less than a talent; this was also used to build the mishkan. The exact amount needed was the exact amount collected from B’nei Yisrael when the census had previously been taken. Ohr HaChaim comments that this was a miracle.

Additionally, the census itself is referred to as an atonement for the souls of B’nei Yisrael. Commentary explains that the half shekels that were taken from each individual served as atonement for their souls, specifically for the sin of the golden calf.

Sforno draws another insight, noting that the nature of a census itself requires an atonement for the souls of the individuals counted. He explains that the mentioning of a head count of people is an oblique reminder of man’s sin, i.e., his guilt (Sforno on 30:12, sefaria.org). In his estimation, humans change from day to day, in regard to their moral status. Therefore, they are not the same when counted each time; thus, they are also scrutinized when counted.

It is as if they are scrutinized by the Almighty Himself, at the time of a census, and may fall short of His standard, namely, the commandments, at the time of counting. Therefore, the half shekel served as an atonement for their moral deficiencies at the time of scrutiny.

Inasmuch that these half shekels were used to build the mishkan, another insight can be drawn, in regard to the importance of atonement. The Mishkan served as a dwelling place for H’Shem; yet, its purpose emphasized a central structure where offerings for atonement would be made on behalf of B’nei Yisrael. For aside from the sin of the golden calf, atonement for sins committed on an individual level is also necessary, for a variety of infractions. Additionally, we should scrutinize ourselves, seeking forgiveness even on a daily basis.

May it be H’Shem’s will that when we are scrutinized, we will be judged favorably.

May His attribute of mercy override His attribute of judgment.

shiur Ki Tisa 5781 – Incense and Avodah

parashas Ki Tisa 5781
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B”H

shiur for parashas Ki Tisa 5781

“H’Shem said to Moses: Take for yourself – spices – stacte, onycha, and galbanum – spices and pure frankincense.”  – Exodus 30:34

The incense was offered every day in the morning, and in the afternoon.  The incense fragrance connotes the understanding that we are to serve G-d in a pleasing manner; inasmuch that we are His servants, it is our responsibility to serve Him.  Yet, He would like us to develop the inward desire to serve Him.  This is reflected in the two ways of obeying His commandments – out of fear, and out of love.

To observe His commandments out of fear, demands acknowledgment of H’Shem as “the L-rd thy G-d who brought you out of the land of Egypt” (Exodus 20:2).  In and of itself, this is the first commandment, inasmuch that we are obligated to acknowledge H’Shem as sovereign; once we accept His authority, then the commandments follow as authorative statements; i.e., divine decrees (Baal Halachos Gedolos).  

Yet, some of us are still plagued by our own personal Mitzraim (Egypt): our limitations that prevent us from excelling in our service (avodah) to H’Shem. Others are floundering along the way, in danger of being overcome by Amalek (symbolic of doubt), underappreciating the miracles that H’Shem has done for us, thereby permitting our desire for Him to “cool” down. On Purim, we recall the hidden miracle – how we were rescued from Haman, a descendent of Agag, an Amelekite; and, how we were victorious against the Amalekites who rose up against us within the 127 provinces of King Ahasueros.

Yet, do we recognize the miracles every day in our own lives?  The potential for us to experience His shefa (everflowing grace) is always offered to us when we look towards Him in our struggles.  We should be thankful to Him for these blessings.  Additionally, we should praise Him every day, for He has given us the breath of life; each and every day is an opportunity to lift our voices to Him in appreciation, thanking Him for all that He has given us. 

Lifting up our hearts to Him will help us to develop ahavah (love) for Him. In serving Him out of love, we are commanded to love him with an undivided heart (Sifrei), as is written, “thou shalt love H’Shem thy G-d with all thy heart, and with all thy soul, and with all thy might” (Deuteronomy 6:5).  Moreover, Maimonides writes, “Once a person loves G-d appropriately, he will fulfill the commandments out of love” (Hilchut Teshuva 10:2).

Yet, both love and fear are necessary, like the wings of an eagle; for without fear (awe, reverence, respect), there is not the proper attitude conveyed towards Him.  Without love, we may not be able to fly towards Him, higher and higher on our journey; yet, we continue climbing, as it is, for we will reach Him with dveykus: constant clinging to His Essence.

parashas Tetzaveh 5781 – Exilic Faith

parashas Tetzaveh 5781

B”H

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Shiur for parashas Tetzaveh 5781

“And thou shalt command the children of Israel, that they bring unto thee pure olive oil [crushed] for the light, to cause a lamp to burn continually. In the tent of meeting, [outside] the veil which is before the testimony.” – Exodus 27:20, JPS 1917 Tanach

Behind the veil (parochet), rested the Ark of the Covenant within the Holy of Holies (Kadosh Kadoshim).  Outside of the veil, within the less holy area, called the Kadosh, were the Menorah, Showbread Table, and, the Mizbeach (incense altar), where incense was burned.  Although these three were mentioned in detail, earlier in the Torah, the Menorah is mentioned, specifically, in the beginning of this parashas, with specific regard towards its function. 

Of noteworthy mention is the specific command for all of Israel to bring the specific kind of olive oil reserved for use in the Menorah. In other words, all of Israel contributed to the olive oil that burned “from evening until morning.” It lit up the darkness, conveying in effect the light of G-d, that symbolically illuminates for us in times of darkness and uncertainty. 

According to the sages, when discussing the significance of the phrase, “emet v’emuna (true and faithful),” in the evening prayer, the word, emuna, represents G-d’s faithfulness to us during the exile, inasmuch that it is a reminder that we will be redeemed. So, the nighttime, when this prayer is said, represents exile.  Therefore, the light of the menorah, throughout the night, may also be understood as symbolic of G-d’s faithfulness towards us, during the current exile.

The Central Focus

parashas Terumah 5781
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“Make its seven lamps—the lamps shall be so mounted as to give the light on its front side.” – Exodus 25:37, sefaria.org

“Their light should be directed in the direction of the front of the central branch which forms the candlestick proper.” – Rashi, sefaria.org

“Inasmuch as the lights symbolized spiritual “enlighten-ment,” the lesson is that in all our efforts at obtaining such enlightenment, and during all the digressions that the pursuit of such disciplines necessarily entails, we must never lose sight of the direction in which we are striving and keep this central idea of such enlightenment resulting in us becoming better servants of the L-rd, constantly in front of our mental eye.’” – Sforno, sefaria.org

The seven-candled menorah, that rested in the mishkan (sanctuary), was lit in a manner, whereof the lit wicks, set in oil on top of six of the seven branches, faced the lit wick of the central branch. They illumined the light that shone in the middle of the menorah with their own light. In a manner of speaking, they reflected back the glory of the center light, with their own. Symbolically, the central branch represents Shabbat, while the six other branches represent the weekdays.

Therefore, we can learn from this to let our efforts during the week, enliven the quality of our Shabbat. The weekdays must be “directed” towards the sanctity bestowed upon us on Shabbos from Above. The mundane days of the week require our own efforts at dedicating the hours of each day towards higher spiritual purposes, despite their mundanity. This will also benefit the level of tangible kedushah (holiness) that we will experience on Shabbos. Ultimately, all of our thoughts, speech, and conduct should reflect the kavod (glory) of G-d.

“How abundant is the good that You have in store for those who fear You.”

– Psalm 31:20, JPS 1985 Tanach

parasha Chayei Sarah 5784 – A Life Well-Lived – Words Give Life

weekly Torah reading: parasha Chayei Sarah 5784 – A Life Well-Lived “And the life of Sarah was one hundred years and twenty years and seven years; [these were] the years of the life of Sarah.” – Genesis 23:1, The Complete Jewish Tanach
  1. parasha Chayei Sarah 5784 – A Life Well-Lived
  2. parasha Vayera 5784
  3. Abraham’s Calling
  4. parasha Noach 5784 – A Place of Refuge in Time of Need
  5. parasha Bereishis 5784 – G-d is Our Life Force

Slaves No More

parashas Mishpatim 5781
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After receiving the Ten Commandments, the mishpatim (ordinances) were given. The first ordinance given is the designation of freedom a Jewish servant receives after only serving a for a limited amount of time. It is as if the Torah is saying, that the Jewish people are not meant to remain in bondage again, not even as indentured servants.

The only exception appears to be the servant, who after six years, would prefer to remain with his master. He declines his freedom; subsequently, his ear is pierced by an awl on a door to mark his perpetual servitude. This act serves as a reminder that the same ear that was pierced, should have heeded the call to freedom. Yet, according to some commentators, even he is released from bondage upon the arrival of the Jubilee year.

Symbolically, the door represents freedom, because of the blood of the Pesach offering that was placed on the doorposts in Egypt, right before B’nei Yisrael was freed. Ultimately, our actual freedom is through Torah itself. As explained in the following manner:

The commandments were inscribed (cherut) on stone tablets; yet, the Hebrew word cherut, with a different vowelization, means “freedom.” What is the connection? When we observe the commandments of G-d, we are freed from slavery to our yetzer harah (evil inclination).

parasha Chayei Sarah 5784 – A Life Well-Lived – Words Give Life

weekly Torah reading: parasha Chayei Sarah 5784 – A Life Well-Lived “And the life of Sarah was one hundred years and twenty years and seven years; [these were] the years of the life of Sarah.” – Genesis 23:1, The Complete Jewish Tanach
  1. parasha Chayei Sarah 5784 – A Life Well-Lived
  2. parasha Vayera 5784
  3. Abraham’s Calling
  4. parasha Noach 5784 – A Place of Refuge in Time of Need
  5. parasha Bereishis 5784 – G-d is Our Life Force