Exilic Faith

parashas Tetzaveh 5782

“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, because the nighttime, when this prayer is said, represents exile.  Perhaps, 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, inasmuch as that light still shines as the ner tamid, above the ark where the Torah is kept in synagogues around the world.

Crushed for the Sake of Purity

parashas Tetzaveh 5782

 “And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten [crushed] for the light, to cause a lamp to burn continually.” – Exodus 27:20, JPS 1917 Tanach

H’Shem instructs Moshe to command B’nei Yisrael to provide the olive oil that will be used for the seven-candled Menorah, residing in the Holy Place of the Mishkan (Tabernacle), outside of the paroches (curtain) that served as a veil, dividing the Kadosh Kadoshim (Holy of Holies) where the Ark of the Covenant was kept, from the Kadosh [Holy], where the Menorah, Showbread Table and Incense Mizbeach (Altar) were placed.

The light of the Menorah represents the light (ohr) that existed at the beginning of Creation; yet, this light was hidden after the sin of Adam, and reserved for the righteous in the Kingdom. Even so, there is a light that shines in the darkness of our lives, despite all of the years of oppression. “I will bear the indignation of H’Shem, because I have sinned against Him; until He plead my cause, and execute judgment for me; He will bring me forth to the light, and I shall behold His righteousness” (Micah 7:9).

We are likened to the olives that are crushed, until a drop of pure olive oil is produced, representing the transformation of our brokenness into a purity of heart that only occurs after surviving the many nisyanos (challenges) in our lives. Perhaps, this is why the people themselves were commanded by Moshe to bring the purest olive oil for the light of the Menorah that burns continually, i.e., to emphasize our plight in the world that would reveal the light that shines in the darkness on a continual basis – the ner tamid. For “H’Shem shall be unto thee an everlasting light” (Isaiah 60:19, JPS).

 

The Light of Insight

parashas Tetzaveh 5782

“Bring unto thee pure olive oil pounded [in a mortar] for the light, to cause a lamp to burn continually.” – Exodus 27:20

The light in our lives, that kindles our understanding is a gift from H’Shem, without any shadow; yet, the intuition we receive from Him is often clouded by our own perception of reality; in other words, rather than remaining pure, the vision becomes obscured. In all likelihood, the main culprit that casts a shadow upon the glimpses of wisdom that vanish, before we can procure knowledge from those flashes of insight, is the accruement of aveiros (transgressions) that create a dullness – a lacklustre – upon our hearts and minds.

Perhaps, this may be one reason that Moshe said of the final generation before Moshiach that “H’Shem will circumcise your hearts” (Deuteronomy 30:6), in the days leading towards the Final Redemption. In order to bring the unadulterated light into our lives, our hearts must be purified from the taint of the world, that has left a near indelible impression upon our thinking, viewpoints, and perspective in life. Our minds have been corroded by the zeitgeist (spirit of the time) that has pervaded every aspect of our being. Yet, we will be shown the light in due time, as we walk upon the derech (path) towards righteousness.

Take for Me

parashas Terumah 5782

“Speak unto the children of Israel, that they take for Me an offering; of every man whose heart maketh him willing ye shall take My offering.” – Exodus 25:2, JPS 1917 Tanach

While H’Shem conversed with Moshe on Mount Sinai, He gave him the instructions for the building of the Mishkan. In order for the Mishkan [portable tabernacle in the desert] to be built, first, a collection was necessary. The collection was a freewill offering of the people for H’Shem, for the sake of building a sanctuary, where H’Shem would dwell. Everyone gave according to what their heart inspired them to give.

The Hebrew word, “lakach” is translated as “take;” although, “bring for Me an offering” would seem more linguistically correct. According to many commentators, the Torah is teaching us that when we bring an offering, we are actually taking for ourselves. I.e., the benefits of giving to a G-dly cause, outweigh the cost. We receive much for our efforts, for we have a reciprocal relationship with H’Shem. When we give, we are blessed with abundance, as is written elsewhere.

For example, regarding the tithes, brought during the first Temple period, it is written, “Bring ye the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, saith the L-RD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency” (Malachi 3:10, JPS).

The Central Focus

parashas Terumah 5782

“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 Lord, constantly in front of our mental eye.’” – Sforno, sefaria.org

According to Rashi, the seven-candled menorah, that rested in the mishkan (sanctuary), was lit in a way whereof the wicks set in oil on the top of each of the seven branches faced 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.

We can learn from this to let our efforts during the week, three days preceding Shabbos, and three days following the Shabbos, enliven the quality of our Shabbat. The weekdays must be “directed” towards the sanctity acquired on Shabbos from Above. Yet, the relationship is reciprocal, in like manner that our own efforts will influence the quality of sanctity that we experience on Shabbos, so does Shabbos influence the mundane days of the week.

Here, the central light represents Shabbos, while the six other lights represent the end of the “work week,” and the beginning of the new week after Shabbos. It is a profound teaching, because it is implied that the spiritual quality of Shabbos somehow nourishes the three preceding days, as well as the three days that follow the Shabbos.

The mundane days of the week require our efforts at dedicating the hours of each day towards higher purposes, despite their mundanity. As mentioned previously, this will also benefit the quality of our individual experience of Shabbos. Yet, the light from Shabbos, in and of itself, increases our sense of kedushah, in a tangible way. One can “feel” the holiness of the seventh day, especially when immersed in its observance.

Inner Sanctum

parashas Terumah 5782

 “The veil shall divide unto you between the holy place and the most holy.” – Exodus 26:33, JPS

The Ark of the Covenant with the tablets rested within the Kadosh Kadoshim, the Holy of Holies (Most Holy). The cover was designed with two golden cherubim with their wings spanning the breadth of the Ark. The Holy of Holies was separated by the paroches – a veil – a finely embroidered curtain that was placed between the holiest place where the Ark containing the Ten Commandments was kept, and the Kadosh (Holy Place), where the menorah, showbread table and copper incense mizbeach (altar) were located.

“Who shall ascend to the mountain of the L-RD? And who shall stand in His holy place? He that hath clean hands, and a pure heart.” – Psalm 24:3-4, JPS

Yet, Torah also points us in the direction of making ourselves a sanctuary for H’Shem’s Presence, according to the pasuk (verse), “Make Me a sanctuary, so that I may dwell within them” (Exodus 25:8). Therefore, let us consider, that we need to clear away a space inside of ourselves, in order to invite H’Shem to dwell within us. By preparing ourselves to receive H’Shem’s Presence, through the kedushah (holiness) that we acquire by sanctifying our lives, we remove ourselves from the realm of unholiness. Then, within our inner sanctum, the “holy of holies” of our soul, where only each one of us alone may enter, we may find H’Shem in the solace of a quiet refuge.

“Rest in the L-rd, and wait patiently for him.” – Psalm 37:7

His Presence

parashas Terumah 5782

“That I may dwell among (within) them:”

“It does not say ‘within it,’ which means that the place that G-d will sanctify to dwell there is within the children of Israel that encircle the Tabernacle with four banners.”

– commentary, Or HaChayim; sefaria.org

The key element of this rendering is based upon the translation of the Hebrew shoresh (root word) תוך, as “within,” instead of the usual translation of the word as “among.” This shift in the use of prepositions changes the intent of the pasuk (verse) to a more personalist expression, having to do with making ourselves dwelling-places for the Shechinah (G-d’s Presence). According to Or Ha-Me’ir, a Chassidic sage who sat the Maggid’s table, this is precisely what encompasses our avodah, namely that we should focus on preparing ourselves to be fit vessels for G-d’s Presence (Speaking Torah Vol. 1).

Elsewhere, the understanding is conveyed that if it were not for the sin of the golden calf, B’nei Yisrael would have continued to have a direct connection to G-d, so that the building of the mishkan would not have been necessary. How may this be understood within the framework of making ourselves dwelling places? It is as if to say that, initially, that task would have been already accomplished through the spiritual cleansing of B’nei Yisrael. After passing through the Sea of Reeds, the forty-nine day tikkun (rectification) that had already begun, from the time that they left Egypt, continued up until the day of the Revelation at Mount Sinai. Yet, with the sin of the golden calf, our forebears fell from their lofty status.

The actual Mishkan (portable tabernacle in the desert) was built, so that G-d’s presence could indeed dwell amongst the people, within the encampment of the twelve tribes of Jacob around the Mishkan. G-d’s presence in the mikdash (sanctuary) was hidden from the eyes of the people; although, the Cloud of Glory that hovered over the Mishkan was visible to the people; this was an external manifestation of the Shechinah. Yet, the ultimate intent of the commandment, to foster our own sanctity, so that we ourselves become a sanctuary for His Presence, remains intact, as the more challenging task gradually over time as a tikkun, because this requires our own efforts at self-improvement to the degree that we become fit dwelling-places for the Shechinah.

Golden Angels

“Make two cherubim of gold—make them of hammered work.”

– Exodus 25:18, JPS 1985 Tanach

The keruvim (angels) were made out of gold, that had been hammered out from the ark cover, all from one piece of gold. This may symbolize the harmony between the Shechinah (G-d’s Presence) that rested between the keruvim on the ark-cover, and His angels. “Upon the firmament that was over the head of the cherubim, there appeared above them as it were a sapphire stone, as the appearance of the likeness of a throne” (Ezekiel 10:1, JPS 1917 Tanach). Additionally, from the perspective of the sefirotic tree of life, one wonders whether the unity may have to do with keter, chochmah, and binah. Inasmuch that I am not nearly as cognizant of the Jewish mystical treatise, the Zohar, as I would like to be, this is only a speculation on my part.

In any case, these golden keruvim (angels) are a topic of fascination for the sages, if it is feasible to judge their interest with keruvim based on the extended commentary found in certain Jewish sources. For example, R’Bachya comments that one reason for the golden cherubim being constructed as part of the ark-cover, is to remind of the existence of G-d’s angels, whom He created to enact miracles on earth. They may serve as a bridge between the heavenly realms, and the earthly realm, where they carry out the missions given to them by H’Shem. Additionally, “we are required to believe in the existence of angels” (R’ Bachya, commentary on Exodus 25:18, as found at sefaria.org).

of Laziness & Entropy

“With strength and determination of the heart, against the impulse to evil that causes your body to feel heavy and makes you lazy, from the Animal Soul’s element of earth.”

– The Practical TANYA: Likutei Amarim, middle of ch. 25

If we attribute our laziness, strictly to ourselves, then we may view our laziness as a character trait of the self. From where within ourselves will we draw upon, to challenge ourselves to do better? Our negative character traits stand against us. Yet, if we attribute laziness to the impulse that is derived from the “animal soul,” then we should rely on the power of our “godly soul,” that part of us that contains a reservoir of good, originating with a connection to G-d.

In this fashion, we may overcome the sense of lethargy that the “element of earth” from the animal soul causes us to feel. From the perspective of environmental terms, somewhat “outside of the box,” all things in this world eventually tend towards entropy; this is in accordance with the natural cycles of the Earth. Yet, our godly soul is the part of us that transcends olam hazeh (this world); thus, we may potentially defeat the inertia of our soul, by relying on our connection to G-d.

  • based upon the TANYA: Likutei Amarim, middle of ch. 25

The Millenial Sabbath

motzei Shabbos: Mishpatim 5782

Imagine what the first Shabbos was like, after G-d created the heavens and earth. A project like none other that existed at that time; a project that will only be given a complete renewal upon the appearance of the new heavens and the new earth (Isaiah 65:17).

Abraham Heschel explains that when we observe Shabbos, we are celebrating the creation of the world, to the extent that we may even take part in the renewal of the seventh day. Perhaps, this may be envisioned as actually entering that space that Heschel refers to as “an island in time.”

In parashas Mishpatim, a reminder to keep the Sabbath is given, immediately following the commandment about the Shemitah year. The juxtaposition of this reminder with the commandment in regard to the Shemitah cycle is important. What is the implication?

The seventh year when the land is permitted to lie fallow, follows six years of work on the land. This cycle is akin to the day of rest that follows a six day work week. Both of these observances point towards the Millennial Sabbath, that follows six thousand years of history.

In like manner, that during the first six years of the Shemitah cycle, the land is sown and produce is gathered, the same is true in regard to the six thousand years of history. G-d’s divine plan is continuously sown through His words, and hashgacha (guidance).

The Shemitah year may be likened to the abundance of blessings that will be poured out upon us, when we are gathered into the land of Israel, at the end of history as we know it. Howver, we cannot reckon the nature of the Sabbatical Millenium, nor the new Heavens and Earth.

The Sabbath itself points towards the blessings of the Millenial Kingdom: inasmuch that no eye has seen nor ear heard what G-d has in store for the righteous; at least, according to the sages, we may receive a glimpse of Olam Haba (the World to Come) on Shabbos.