creation – The Tree of Life

Day Two: The Waters of Division

On the second day, G-d spoke the firmament into existence. He separated between the waters beneath and above the firmament. This separation brought into actuality, the atmosphere of the earth, and the point where space begins. Although, Ramban contends that the separation was between the spiritual domain and the material existence of the Universe. This rendering would denote the difference between Heaven, in the sense of a spiritual realm, and earth, akin to malchus – where G-d’s Presence can be found by way of His quality of immanence.

Unfortunately, many today in the world, have no concept of the heavenly as a spiritual dimension, except to a vague degree, nor, are some able to see beyond the material, acknowledging the spiritual. This unfortunate state of affairs has given rise to greater materialism, as well as doctrines that promote the advance of materialism. Hence, we here an emphasis on equity, to the exclusion of divinity, human rights, instead of human responsibilities to both G-d and man. Ask not what is due to you; rather, ask what you can contribute to the betterment of the world, in tandem with G-d’s design and divine plan.

Furthermore, in regard to the separation of the waters, Rashi comments that this division symbolized strife; and, for this reason, the second day was not referred to as “good.” Therefore, a parallel can be drawn to the disvalue of strife, as opposed to the inherent value of unity. As applied to a modern-day context, it can be understood that a separation between spiritual and material is problematic, in that both were meant to complement each other. The phrase, “heaven and earth” epitomizes this complemental relationship between the spiritual and material realms. To deny the spiritual realm in favor of the material leads to imbalance, and visa versa as well. The incorporation of the two leads to the fundamental aspects of our nature being acknowledged, so that harmony can prevail within and without.

Abraham’s Calling

weekly Torah reading: parasha Lech Lecha 5784

“Now the L-RD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.’” – Genesis 12:1, JPS 1917 Tanach

According to the Midrash, Abraham arrived at the realization that there was only one G-d, Who was the Creator and Ruler of all things. He realized this monumental truth, based upon his rational inquiry into the nature of all things. Although his father was an idolater, and the land from where he was from was steeped in idolatry, he was a thinker extraordinaire, who went above and beyond the narrative norm, in search of the truth. Abraham pondered upon the brilliance of the sun that disappeared at night, and the moon that diminished at dawn. Therefore, Abraham realized that there must be a Creator the rules both the sun and the moon.

Another explanation given, as to how Abraham became the first monotheist, is based on a mashal (parable): A sojourner once passed a palace that had a candle burning inside. He asked himself, isn’t there someone in charge of this building? In like manner, Abraham thought to himself, that, surely, there must be someone in charge of the world. In response to Abraham’s inner question, H’Shem replied, “I am the Master of the world.” (Bereishis Rabbah 39).

Going beyond the plain sense of the midrash, the meaning may be further rendered as such: the candle in the mashal (parable) may be understood as symbolic of the soul. According to this rendering, then, Abraham was really asking, Who is the Lord of my life? Abraham demonstrated that H’Shem was the L-Rd of his life, when in faith, because of his prior introduction to G-d, he responded immediately to G-d’s call. When Abraham was called by H’Shem, lech lecha, to go to a land that would be shown to him, he left everything behind him for the sake of the journey.

dvar Bereishis 5784

“The heavens declare the glory of G-d, and the firmament showeth His handiwork.” – Psalm 19:2, JPS 1917 Tanach

The luminosity of G-d’s Kavod (Glory) prevails, when one with spiritual eyes looks upon the heavens. The earth, too, contains the beauty of G-d’s essence revealed to the sensitive soul. Chassidus teaches that He sustains the world through His Kavod. What we call nature is maintained by G-d’s nature, His invisible attributes that make up all things. Yet, He is at once immanent in the world, and transcendent, above and beyond the world. G-d’s name, Elokim has the same gematria (numerical value) as HaTeva (the natural order); so, this connection implies that nature is a shield or veil that only partially reveals G-d’s Glory. “The whole earth is full of His glory” (Isaiah 6:3). “Do I not fill the heaven and the earth?” (Jeremiah 23:24).

Additionally, just as G-d sustains the world, so does the soul empower the body. Its spiritual properties maintain the health and well-being of the body, like its spiritual power source. Adam and Eve had a direct connection to H’Shem, through their souls, that brought life to them, as is written, “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). Therefore, every breath that we take is a re-enactment of the original infusing of soul and body. Yes, each and every breath we take is a gift from H’Shem as are our very lives.

Divine Wisdom & Natural Ability

parasha Vayakhel-Pekudei 5783

“The Lord, by wisdom, founded the earth; by understanding He established the heavens. By His knowledge the depths were broken up and the skies drop down the dew” (Proverbs 3:19-20, JPSN). These three qualities, wisdom, understanding, and knowledge were imbued in the heart of Bezalel, “And I have filled him with the spirit of G-d, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship” (Exodus 31:3; Exodus 35:31, Berachos 55).

The sages say of Betzalel that he was capable of using the letters of the alphabet of the Holy Tongue in a manner similar to the way G’d had used them when creating the universe (Sforno). How remarkable to note this comparison. The building of the Mishkan was like unto the creation of the world. And, how remarkable that the chosen craftsman for overseeing the construction of the Mishkan was given qualities inspired by the Ruach Elokim (G-d’s Spirit).

We should marvel at the construction of the Mishkan, and even moreso at the Creation of the World. G-d’s Creation is a masterpiece beyond compare; yet, reflected in the Mishkan. Our appreciation of the Mishkan, although we only have the written account, should compel us all the more to appreciate G-d’s Creation. For, “the heavens declare the glory of G-d, the sky proclaims His handiwork” (Psalms 19:2, JPS 2006 Tanach). King David compares the orderliness of the heavens, and the sun in particular to the perfectness of Torah (Psalms 19:3-10).

The builders of the Mishkan were also imbued with wisdom. “And in the hearts of all the wise-hearted, I have placed wisdom” (Exodus 31:6; see also 36:1). According to Akeidat Yitzchak, “divinely inspired wisdom would be paired with natural intelligence” in order for the newly acquired skills of the impromptu artisans to contribute these talents to the building of the Mishkan. In other words, their intelligence was augmented by divine wisdom, for the sake of building the sacred Mishkan.

If only such a combination of the natural in man, accompanied by a divine bestowal of wisdom could guide us in our efforts to create heaven on earth, the world would look very different today. Yet, through Torah, we learn of the right ways to interact, harmonize, and build the world, bringing G-d’s perfection of creation into every part and parcel of our lives. May we continue this endeavor, in the face of adversity, chaos, and the imbalances currently found within societies around the world. May we look forward to the assurance of tomorrow’s promises, when G-d’s Kingdom will be established through Moshiach.

Creation Language

“The heavens declare the glory of G-d; and the firmament sheweth his handiwork. Day unto day uttereth speech, and night unto night sheweth knowledge. – Psalms 19:1-2

G-d’s creation is interactive, in the sense that we can hear His voice echoed across the ages since the beginning of time. His words are everlasting, having the effect of bringing us into “right relationship with Him.” Over the course of one’s lifetime, we hopefully grow more mature, and increase in our understanding of the world. Yet, the beginning of wisdom is fear (awe, reverence, and respect) towards the L-RD. Therefore, we may know much, yet comprehend little of the universe, and its designs for the benefit of our spiritual growth. Pray that you will be enlightened to the wisdom from Above. May your soul flourish in His grace and bask in the light of His Presence. Amein.

parasha Bereishis 5783

dvar for parashas Bereishis 5783

וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃

“Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of G-d hovered over the face of the waters.” – Genesis 1:2, JPS 1917 Tanach

“The throne of Divine Glory was standing in space, hovering over the face of the waters by the breath of the mouth of the Holy One, blessed be He, and by His command, even as a dove hovers over its nest.” – Rashi, sefaria.org

In the beginning of Creation, “when G-d began to create heaven and earth” (Genesis 1:1, JPSN), the earth was tohu vavohu (formless and empty). “At the beginning G’d created a minute amount of matter out of absolute nothingness. This contained within itself the potential and energy to expand into what we call “heaven and earth” (R’ Bachya on Genesis 1:2, sefaria.org). Prior to the 1950’s, science adhered to the Aristotelian belief that the Universe always existed. When scientists discovered that the universe was expanding, science proffered that there was a distinct beginning, ex nihilo – something out of nothing. So, it took several thousand years for science to “catch up” with the creation account in Torah, as R’Bachya explains (circa 1255 – 1340).

“With the beginning of the manifestation of the King’s will, that is, when the King desired to emanate and create the world, a hard spark made an engraving upon the supernal light. This hard spark [matter], which emanated from the most concealed of all concealed things from the secret of the Endlessness Light took a shapeless form. The spark was then inserted into the center of a circle [from here, it expanded outward]” (Zohar 15a, sefaria.org). That spark is called reishis (first).

His Glory Across the Heavens

“Thou art clothed with glory and majesty. Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain.” – Psalms 104:1-2, JPS 1917 Tanach

In like manner that a tallis (prayer shawl) is draped over the shoulders, so are the heavens stretched out like a curtain. “Thou art clothed with glory and majesty. Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain” (Psalms 104:1-2, JPS 1917 Tanach). What lesson can be learned from this? We are to reflect His kavod (glory), while draped in a tallis; and remind ourselves of His majesty each hand every day of our lives. The heavens are there to remind us.

G-d’s Architect

parashas Vayakhel 5782

We should marvel at the construction of the Mishkan, as well as the Creation of the World. G-d’s Creation is a masterpiece beyond compare; yet, reflected in the Mishkan. Our appreciation of the Mishkan, although we only have the written account, should compel us all the more to appreciate G-d’s Creation. For, “the heavens declare the glory of G-d, the sky proclaims His handiwork” (Psalms 19:2, JPS 2006 Tanach). King David compares the orderliness of the heavens, and the sun in particular to the perfectness of Torah (Psalms 19:3-10).

“And in the hearts of all the wise-hearted, I have placed wisdom.” – Exodus 31:6

The builders of the Mishkan were also imbued with wisdom. Through Torah, we learn of the right ways to interact, harmonize, and build the world, bringing G-d’s perfection of creation into every part and parcel of our lives. May we continue this endeavor, in the face of adversity, chaos, and the imbalances currently found within societies around the world. H’Shem will grant us an assurance of tomorrow’s promises, when we focus on His Kingdom being established through Moshiach. And, the Torah will go out from Zion as is written:

“And it shall come to pass in the end of days, that the mountain of the L-RD’s house shall be established as the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the L-RD, to the house of the G-d of Jacob; and He will teach us of His ways, and we will walk in His paths.’ For out of Zion shall go forth the law, and the word of the L-RD from Jerusalem” (Isaiah 2:2-3, JPS 1917 Tanach).

The Mishkan & Creation

parashas Vayakhel 5782

“And He hath filled him with the spirit of G-d, in wisdom, in understanding, and in all manner of workmanship.” – Exodus 35:31 JPS, 1917 Tanach

Moshe assembled B’nei Yisrael, reiterating what H’Shem had commanded to him, while on Mount Sinai, to speak to them that they bring an offering – willingly from the heart – to contribute materials to build the Mishkan (Tabernacle). Bezalel is chosen by H’Shem to oversee the entire project, that would amount to a great artistic endeavor; moreover, Bezalel is endowed by H’Shem with the Spirit of G-d (Ruach Elokim), in wisdom (chochmah), in understanding (binah), and in knowledge (da’as)” (Exodus 35:31).

The Talmud notes in Berachos 55a that these same qualities were used by H’Shem to create the Heavens and Earth (see also Proverbs 3:19-20). This comparison points towards the idea that the Mishkan (Tabernacle) itself is a reflection of Heaven on Earth. H’Shem’s Presence (the Shechinah) dwelt in the Mishkan between the two golden Cherubim on the cover of the Ark of the Covenant, from where H’Shem spoke to Moshe; in this sense, the Mishkan encapsulated a smaller rendering of H’Shem’s Glory in Shomayim (Heaven), where, according to the vision of the prophet Ezekiel (see Ezekiel 10:1), H’Shem is surrounded by Cherubim.

In consideration of the designation of the Mishkan as a place where the Shechinah would dwell, it is all the more understandable why its master craftsman was endowed with the same qualities that H’Shem used to create the Heavens and Earth: a microcosm of the whole (Akeidut Yitzchak), the Mishkan required more than artistic capabilities; rather, it called for divine intuition, in regard to making patterns found in the Heavenly Realm. That may be the reason that the most-used color of various components of the Mishkan was blue, denoting a similarity to “the sea that resembles Heaven, and Heaven resembles the Throne of Glory,” as mentioned in the Talmud, tractate Menachos 43a, based on Exodus 1:24, and Ezekiel 1:26.

“The L-RD by wisdom founded the earth; by understanding He established the heavens. By His knowledge the depths were broken up, and the skies drop down the dew.”

– Proverbs 3:19-20, JPS 1917 Tanach

G-d’s Presence in the World

TANYA Insights: 11 Shevat (leap year) 5782

“By the word of the L-RD were the heavens made; and all the hosts of them by the breath of His mouth. ”– Psalm 33:6, JPS 1917 Tanach

A Chassidic perspective emphasizes the need for the continual maintenance of the universe – G-d’s Creation – through His will that constantly maintains the existence of the world. Without His continual presence as the force that sustains the world, the world would cease to exist. In reading today’s passage from the TANYA, I thought how this idea can be compared to an event in this week’s Torah reading. Namely, when “Moses held out his arm over the sea, and at daybreak the sea returned to its normal state” (Exodus 14:27, JPS 1985 Tanach).

Inasmuch that “the sea returned to its normal state,” this connotes the understanding that the normal laws of gravity were restored to the sea. For, two towering walls of water had formed a corridor for B’nei Yisrael to cross through the Sea of Reeds, to be safely ensconced on the other shore. As the Egyptians pursued the Children of Israel, these walls collapsed upon them, drowning Pharaoh and his army in the sea. The restoration to natural law, and the subsequent collapse of the sea walls was signaled by Moshe’s act of holding “his arm over the sea.”

At that point H’Shem relinquished His influence over gravity, thus causing the sea to be restored to its original natural state. The TANYA passage relates how that if H’Shem caused His Will to cease from maintaining the Universe, all would return to its former state of nothingness, before the beginning of time. Clearly, the example given above is a more comprehensible occurrence, whereas, mankind can hardly conceive of the world ceasing to exist. It would be like a computer without electricity – blank screen.

Metaphorically, this should help us to better appreciate the presence of G-d in the world, that animates all spheres of life, plant, animal and human, as well as inanimate objects such as stones, precious metals, and the different layers of the earth, not to mention the artistic beauty of the skies, especially at sunrise and sunset. Shiveesee H’Shem l’negdi tamid – I am ever mindful of the L-RD’s presence (Psalm 16:8).