Tag: Bible

Entering the Cloud

weekly Torah reading: parashas Vayakhel-Pekudei 5783

  “Then the cloud covered the tent of meeting, and the glory of the L-RD filled the tabernacle.” – Exodus 40:34, JPS 1917 Tanach

H’Shem’s Presence appeared to B’nei Yisrael, before they crossed the Sea of Reeds; at that time, H’Shem’s presence was manifest in the form of the cloud, and the pillar of fire. At Sinai, H’Shem’s Presence was accompanied by thunder and lightning (Exodus 19:18). And the cloud rested atop Sinai: “‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee’” (Exodus 19:9, JPS).

When Moshe was on Sinai with Aaron, Nadav and Avihu and the seventy elders of Israel, (see 24:9), he was called by H’Shem, “Come up to Me into the Mount and be there; and I will give thee the tables of stone,” and thus, “Moses entered into the midst of the cloud.” (24:18). R. Bachya explains that just as he was called to go into the cloud of H’Shem’s glory at Sinai, the only way he could enter the sanctuary when the cloud of glory filled the sanctuary was when H’Shem would first call to him (40:34, sefaria). “Then the cloud covered the tent of meeting, and the glory of the L-RD filled the tabernacle” (Exodus 40:34, JPS 1917 Tanach).

Consider that to a certain extent, a parallel lesson can be drawn from this reading, wherein we too will find that as we approach H’Shem, the way may be obscured by His glory, like the cloud atop Sinai and within the Mishkan (Tabernacle). We may find that we are not able to draw any closer to Him than we are at current, until He calls us from within the obscurity of our understanding. Then, we may enter a cloud, so to speak, of initial unknowing (like leaving our comfort zone) that will eventually bring us to a greater understanding.

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The Enlightened Soul

weekly Torah reading: parasha Tetzaveh 5783


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

The seven-branched menorah in the Mishkan was the only source of light inside of this sacred structure. The lamps were lit by the kohein, and gave off their light, within the Kadosh – the larger portion of the Mishkan, where the menorah, showbread table and incense mizbeach rested. “The spirit of man is the lamp of the L-RD” (Proverbs 20:27, JPS). In like manner that the menorah gave off the light, within the confines of the Kadosh, so, too, dose G-d illuminate our soul.

Yet, if we tread upon the demarcations of moral integrity, as prescribed by His commandments, then we bring darkness upon ourselves, as our sins separate us from G-d (Isaiah 59:2).

Viktor Frankl, the eminent psychological thinker and psychiatrist, who survived Auschwitz, proffers that man’s conscience is directly linked to G-d. This teaching reflects the wisdom of the above-mentioned proverb, connecting man’s spirit to G-d. Thus, in its undiluted state, the spirit may is in alignment with the conscience.

Taking this a step further, when in accord with G-d’s will, light will animate the soul; yet, when we do not adhere to our conscience, we darken our moral understanding. The conscience is weakened – G-d forbid – in this manner, yet, strengthened when we remain in our integrity, according to the standards set by H’Shem. This is akin to “flexing our spiritual muscles.” If we falter, we may seek to return to G-d, by making a greater effort through teshuvah (repentance).

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A Concerted Effort

The achronim yomim (end of days) are upon us, and the footsteps of Moshiach (Messiah) are evident in the sands of time. This is the last generation, as is mentioned in kitvei kodesh (holy scripture), “the generation to come…” shall praise the L-RD: (Psalms 102:19). Yet, the unrighteous shall continue in their ways, as the righteous strive to become more holy and devoted to the L-RD. The lines are being drawn, and we are called to return to Him with all of our heart and soul (Deuteronomy 30:2).

Where do each of us stand, as individuals before our Creator? This question is more important in our lives, than the many questions that we might ask ourselves in regard to the calamities of the world. Not that these other questions should remain unasked; the answers may help us to look past the apparent chaos on the surface toward the import of these events as a whole. Yet, they can also serve, unfortunately, as distractions from our path in life, as human beings created in the image of G-d and given the divine blueprint of life.

As mankind assembles upon earth to recreate the world, this is being done according to man’s image and design, relegating G-d and his divine plan to be cancelled out from the public domain. Yet, G-d is not a concept, nor an idea that can be forgotten, as if it is no longer tenable, in the eyes of His own Creation. He exists inasmuch that He does, outside time and space, watching over His creation, and yearning for our return to Him.

The acknowledgment of a Creator allows for the subsequent acceptance of responsibility to follow in His ways, prescribed for mankind since the beginning of time, when Adam and Eve lived in harmony with the Creation in Gan Eden (the Garden of Eden). We were commanded to be stewards of the earth, in service to the Creator (Genesis 1:28; 2:15).

Within the framework of having been placed in the Garden of Eden, serving G-d in obedience fosters the harmony between us and His creation. Having stepped out of line, the harmony was broken. Mankind’s reconciliation with His Maker today is necessary to regain the lost paradise on earth that He originally intended for mankind.

Yet, this cannot be done unilaterally on our own, without His blueprint for humanity; nor, without spiritual assistance through the grace bestowed upon the soul who aspires to reach out to Him and yearns for the peace that cannot be taken away by the brokenness of the world, nor even our own brokenness. This peace cannot be given to us through any external means, nor brought about by the designs of mankind for a utopia, irrespective of the original intentions of His Creator. Let us return to the original design for our lives, through a reconciliation with G-d.

The Millenial Sabbath

motzei Shabbos: Mishpatim 5783

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. However, 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; and, yet, according to the sages, we may at least receive a glimpse of Olam Haba (the World to Come) on Shabbos.

parasha Va’eira 5783

“And moreover I have heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered My covenant.” – Exodus 6:5

            A covenant was made with Abraham, many years before his descendants entered Egypt: “And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years” (Genesis 15:12-13, JPS 1917 Tanach).

           When the time of redemption arrived, H’Shem sent Moshe, whom He spoke to at the burning bush: “‘I have surely seen the affliction of My people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their pains; and I am come down to deliver them out of the hand of the Egyptians.” (Exodus 3:7-8).

            For H’Shem heard the cry of His people; he “descended to rescue them from the hand of the Egyptians” (Exodus 3:8, Complete Jewish Bible, chabad.org).  Such is His love for His children, that he “descended to rescue them.”  Even though, He is thought of in Talmudic thought as sitting on His throne in Seventh Heaven, He heard our cries from there.

            The Talmud further explains that He can even hear the penitent whisper prayers in the synagogue: for He is not only transcendent; He is also immanent.  This explains to some degree how He can be the Master of the Universe, as well as the One who effects miracles to release His people from bondage. 

parasha Mikeitz – 3rd aliyah

daily Torah reading: parasha Mikeitz 5783 -3rd aliyah

Shalom Aleichem: The weekly reading of the Torah is divided into seven portions; each of these is called an “aliyah.” Tradition teaches that when we study the aliyah on its designated day, a light from H’Shem is bestowed upon us. Light represents wisdom. May we learn in the light of H’Shem’s wisdom, as is written, “Enlighten my eyes to the wondrous ways of your Torah” (Psalms 119:18).

parasha Chayei Sarah 5783

parasha Chayei Sarah (Genesis 23:1 – 25:18) 5783

“And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah.” – Genesis 23:1, JPS 1917 Tanach

It’s interesting to note, that Judaism is often regarded as a worldly religion, focusing on our earthly lives, while placing less emphasis on the next life, otherwise known as Olam Haba – the World-to-Come. However, when we delve into Torah, looking below the surface of the plain meaning, we begin to see a different picture. Additionally, the teachings of chazal (the sages), can inform us as well, concerning a perspective that brings us into a fuller knowledge of Torah.

Torah itself is compared to the ocean, perhaps, because its depths are unfathomable. Moreover, it is recorded in Torah, that the number of creatures in the ocean are uncountable; perhaps, this also applies to Torah itself, in regard to the many facets of Torah. It is said that there are seventy faces of Torah, connoting the teaching that Torah presents its mysteries in many ways.

The parasha begins with the death of Sarah, a seemingly disconnected beginning to a narrative entitled Chayei Sarah – the Life of Sarah. Yet, the first word of the parasha, vayechi, meaning “life,” according to R’ Bachya implies “something that exists permanently,” thereby, it could be inferred that this hints toward the understanding that her soul would “take up permanent residence in the celestial regions” (R. Bachya, commentary on Genesis 23:1, sefaria.org).

In this respect, Chayei Sarah, the Life of Sarah may be understood as an implicit message or remez (hint), concerning Sarah’s continued existence in Olam Haba. Thus, the title of the parasha points to the promise of an afterlife for the righteous in the World-to-Come.

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Seeking Restoration

“In that day, I will set up again the fallen booth [sukkah] of David: I will mend its breaches and set up its ruins anew. I will build it firm as in the days of old.” – Amos 9:11, JPSN

If our expectations for the future rest, primarily, upon our fears, anxieties, and concerns having to do with the present, then we may expect to transition to something different in our lives as individuals, and part of the greater whole, based upon our discontent of the current status quo. Yet, we should not permit our expectations to lead us astray, into thinking that some better “state of affairs” will come into fruition, as a result of efforts that have more to do with a vision of utopia, based upon a progressive understanding of social justice, in totale, rather than giving credence to the transcendent wisdom of G-d.

Moreover, there is a difference between social justice, bought with the price of losing our freedoms, while condemning those who are not in accord with the pseudo-morality that it proffers, versus a sense of justice that is balanced by chesed (mercy), bringing about a harmonious world view that treats all according to the same standard. G-d’s worldview and divine plan for humankind differs greatly in kind and means to bring his Kingdom into the world, as opposed to mankind’s vision of New Babylon that is already becoming a dystopian reality.

Therefore, let us strive to be in accordance with G-d’s promises for His people, by looking forward to the rebuilding of the Beish HaMikdash in the near future; so that we may not falter while the world around us descends into darkness, let us fully place our trust in G-d, and our expectations in his divine plan.

Hearing the Voice

dvar for parasha Haazinu (Deuteronomy 32:1 – 32:52) 5783

 “Give ear, ye heavens, and I will speak; and let the earth hear the words of my mouth.” – Deuteronomy 32:1, JPS 1917 Tanach

As Moshe prepares to pass on his leadership to Joshua, he focuses on the conclusion of his speech to B’nei Yisrael. H’Shem explains to Moshe that at some point after being established in Eretz Canaan, on the other side of the Jordan River – the land that will be called Eretz Yisrael – the people will “go astray after the foreign gods of the land, whither they go to be among them, and will forsake Me, and break My covenant which I have made with them” (Deuteronomy 31:16, JPS). Therefore, H’Shem instructs Moshe to teach them a song – to be remembered – that will serve as a witness against them in future generations.

Moshe calls upon the heavens and the earth to serve as witnesses, since they will outlast the generations, always serving to remind Israel of this song. On another level, according to Rashi, the heavens and earth would actually play an active role in chastising Israel – the nourishing rains of the heavens would diminish, and the produce of the earth would be withheld. On a more subtle note, not only the words of this song reverberate throughout the heaven and earth; even H’Shem’s words, intent and guidance span the continents and the skies, reaching out to all who will listen intently for His voice. This is our consolation for today. If we hear His voice.

Bikurim (First Fruits)

dvar for parasha Ki Savo 5782

The commandment of bikkurim (first fruits) was to be performed after B’nei Yisrael entered Eretz Canaan and received their inheritance. It was only incumbent upon them to observe the mitzvah of bikurim, after they were established in the land. It was to serve as a constant reminder of our heritage. The declaration that is made at the time, encapsulates our history, beginning with Jacob, who went to Egypt with his entire family. And, how we later became slaves in Egypt; yet, H’Shem redeemed us, and we became His people, bound by covenant to the Torah given at Sinai.

The declaration, made when bringing the basket of the first fruits of one’s harvest to the Kohein, concerns our history, how we began as a small people, and became populous, and were brought into “a land that flows with milk and honey” (Deuteronomy 26:9). It is an expression of gratitude to H’Shem for our redemption, and a reminder of our humble origins as a people.  Also, the import of this declaration brings to light all of the provisions bestowed upon us since that time.

A stark reminder that G-d provides, and has done so since Gan Eden. Yet, today, society is so far removed from the harmony in the Garden before Adam and Chava partook from the Tree of Knowledge of Good and Evil. Today, good and evil are being redefined by man, if not essentially reversed. The prophet Jeremiah warned of this: “Woe unto them that call evil good, and good evil; that change darkness into light, and light into darkness; that change bitter into sweet, and sweet into bitter” (Jeremiah 5:20, JPS).

That direct personal relationship of Adam and Chava (Eve), has for the most part within secular society been replaced with a connection to “everything under the sun.” Mankind seeks to become the ultimate arbiter good and evil, proclaiming truth relative, by way of subjectivism. In an immoral world, let us stand up for our values, as given by the Creator. Our heritage, as preserved through the declaration of bikkurim, and other traditions, provides us with a foundation as a people. Even if the world’s foundations crumble, let us hold on to ours.

The bikurim (first fruits) were brought to Yerushalayim, between Shavuot and Sukkot, the harvest season. The seven species from which they were selected were wheat, barley, figs, pomegranates, olives, grapes, and dates. Today, these grains and fruits serve to remind us of our connection to the Land of Israel. We may enjoy these foods, especially at certain times, according to tradition, in the same spirit that B’nei Yisrael was called upon to rejoice in Yerushalayim, when they brought the bikurim.

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