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Omer Count: Day 17 – tiferes shebbe tiferes

Tiferes shebbe Tiferes: Harmony within Harmony

The epitome of harmony and balance within all of creation was present in the beginning within Gan Eden (the Garden of Eden). That harmony was disrupted, when Adam and Chava (Eve) partook of forbidden fruit from the Tree of Knowledge of Good and Evil. Up until that moment, the progenitors of humankind lived in a nondual world of blissful connection to G-d. Their relationship to Him was whole, and immersed in complete Oneness. They were at one with each other, and all of creation as well.

However, subsequent to their disobedience, the world became an admixture of good and evil. Throughout history, these two forces often appeared in sharp outlines, discernible even to the casual eye, as well as the more carefully honed conscience. Today, the blur between good and evil that seems to have proliferated during the last several decades is increasing to the point whereof the boundaries are no longer clearly marked in society. Moreover, the emergent zeitgeist reflects the prophet’s words, “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” (Isaiah 5:20, JPS 1917 Tanach).

Through emes (truth) and emunah (faith), harmony can be restored. By bringing compassion into a disharmonious world, beginning within our own spheres of existence, we can meet the challenges ahead. Mankind has fallen far since the days of yore; yet, recovery of the soul is still possible.

parasha Acharei-Mot 5784

“Sanctify yourselves therefore, and be ye holy; for I am the L-RD your G-d.”

– Leviticus 20:7, JPS 1917 Tanach)

We are required to sanctify ourselves through the commandments, in order to become holy enough to draw near to G-d; as long as we are sanctified, we can draw near to G-d through prayer. Additionally, the Sages teach that both love and fear are necessary in our avodah service to HaShem. What is our avodah? Prayer from the heart. Chasidism teaches that prayer only ascends to the HaShem on two wings – love and fear.

Love originates from chesed; and, fear (awe, reverence and respect) is derived from gevurah. Yet, “Everything is in the hands of heaven except the fear of heaven” (Talmud, Tractate Berakhot 33b). Yiras HaShem (awe, reverence and respect toward G-d) must be fostered in ourselves, as this quality is not naturally given to human beings.

Nadav and Avihu over-exemplified the “love component” in their service (avodah) to HaShem. They sought to draw near to HaShem; yet, they did so in a way that was disrespectful to Him. Although they had good intentions, they did not exhibit the necessary component of gevurah; they disregarded the fact that they had not been commanded to perform this particular incense service.

They did not have permission from HaShem to approach the Mishkan (Sanctuary). They attempted to draw near to G-d without following the protocol. For ourselves, we have the prayers of the siddur (prayerbook) and the words of our heart, that only flow from sincerity.

Moshiach Seudah

Pesach 5784 – 8^th Day – Moshiach Seudah (Meal of the Messiah)

Passover is a time of renewal, reflection, and commitment to our heritage, inclusive of the values that were instituted at Sinai after the Exodus. Moreover, the commandment to re-enact the narrative of the Exodus culminates in the acknowledgment of our own identification with our collective past. We recall the Exodus every day within the framework of prayer.

And, we are called every year in Nissan, the first of the months, to actually relive our ancestor’s enslavement in Egypt, and our subsequent redemption. Primarily, this experience of empathy with our former lowliness as a people occurs at the seder – a meal of symbolic foods, wherein we recall the narrative of the Exodus, by reading from the Hagaddah, a collection of scripture, commentary, and prayer. We dos collectively, with family and community.

This is unlike any other meal of the year; and, that is exactly the point. Why is this night different than any other? Because on the night of Passover we travel back in time, as if we were actually present at those momentous events that led towards the Geulah (Redemption).

Moreover, we look forward to the Geulah Shleimah (Complete Redemption), otherwise known as the Final Redemption. The tradition on the last day of Passover is to hold a Moshiach Seudah (Meal of Messiah) that casts our thoughts towards the day when we are fully re-established in the land of Israel, after the rebuilding of the Third Temple. Moshiach will reign from Jerusalem, Israel will be a light to the nations, and the Torah will go out from Zion to all peoples.

Pesach – Seventh Day

“And the L-RD said unto Moses: ‘Wherefore criest thou unto Me? Speak unto the children of Israel, that they go forward.’” – Exodus 14:15, JPS 1917 Tanach

The Children of Israel hesitated. Moshe cried out to G-d. HaShem told him to “Speak to the Children of Israel, that they go forward.” Having already prayed for deliverance, the time was at hand; there was no further need for prayer, despite the imminent threat of the Egyptian army, poised opposite the encampment of B’nei Yisrael at the Sea of Reeds.

An east wind from HaShem caused the sea to part, and dried the floor of the sea for the safe passage of the Children Israel. Of this miracle, Melchita notes, as commentary to the Children of Israels words in the song of Moshe, “This is my G-d, and I will exalt Him” (see Exodus 15:2), that even the lowliest handmaid saw in terms of HaShem’s revelation through the forces of nature, what the prophets, later in Jewish history did not see.

The level of kedushah (holiness) that they received through the sublime experience at Sinai, when HaShem revealed Himself to them, brought them to a level. Then, after crossing through the sea, as a cleansed vessel, the Shechinah dwelt within them. The Sea served as a mikveh, whereas tevilah (immersion) was symbolic of a new start, a renewal of mind, body, and spirit; in essence, a rebirth, through purification in a mikveh, and the indwelling of the Shechinah.

The Cloud of Glory that protected the B’nei Yisrael, while encamped at the Sea of Reeds, was the external manifestation of the Shechinah, hidden within “the pillar of cloud that removed before them, and stood behind them,” protecting them from the Egyptians (Exodus 14:19-21, JPS). This is the renewal and protection that we seek today in the face of adversity.

The Pesach Lamb

Shabbat HaGadol 5784

“Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household.” – Exodus 12:3, JPS 1917 Tanach

Shabbos HaGadol, the Sabbath before Passover, commemorates the tenth of Nissan (see above). On the tenth of Nissan, only four days before the culmination of our Redemption from Mitzraim (Egypt), B’nei Yisrael was commanded to take a lamb “without blemish” (12:5), and “keep it unto the fourteenth day of the same month,” when the lamb would be slaughtered at dusk (12:6).

According to commentary, when the Egyptians would ask about this, being especially concerned, because the lamb was a type of deity for them, the Children of Israel would respond that the lamb was to be used as an offering to H’Shem. Needless to say, the Egyptians were none to happy about this – their deity being slaughtered – yet, they were prevented by H’Shem from offering any resistance.

This is the lamb that would be slaughtered, “And they shall take of the blood, and put it on the two side-posts and on the lintel, upon the houses wherein they shall eat it..” (Exodus 12:7, ibid). It was provided as a sign, that the Angel of Death would pass over the homes, where the blood had been placed on the doorposts, and lintel. It is of interest to note, that the word, lintel is derived from the Latin, limitaris, meaning, “constituting a boundary” (Merriam-Webster). Indeed, a boundary was drawn that night, between life and death.

The sages explain that this Passover lamb was tied to the bedposts in the homes of the B’nei Yisrael in Egypt. The lamb was inspected for four days for blemishes. On the afternoon of the fourteenth of Nissan at dusk the lamb was slaughtered; its blood was placed upon the doorposts and lintels as a sign. “The blood shall be to you for a token upon the houses where you are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt” (Leviticus 12:13). The blood of the lamb protected the Jewish homes from the plague of death, and procured our redemption through the demonstration of our emunah (faith) towards H’Shem.

parasha Tzav 5784

“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 HaShem, 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).

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 profane, 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.

Shabbat shalom.
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parasha Vayikra 5784

The completion of the Mishkan was followed by the manifestation of HaShem’s presence, in the form of a cloud that filled the Tabernacle, and prevented Moshe from entering. Then HaShem calls (vayikra) to Moshe from the Ohel Moed (Tent of Meeting); He proceeds with instructing Moshe to speak to B’nei Yisrael, concerning the bringing of a korban (offering). The Hebrew word, “korban” is derived from the shoresh (root word), קרב meaning to draw near. This implies that the individual draws near to HaShem through the bringing of an offering.

The passage continues by describing five general types of offerings. The olah represents spiritual elevation, because the entire offering is burnt on the mizbeach (altar), sending the smoke to shomayim (heaven). The word olah is connected to the word aliyah, meaning to ascend. Next, the meal offerings are mentioned: “And when any one bringeth a meal-offering unto HaShem” (Leviticus 2:1, JPS). Literally, the verse reads, “when a soul brings a meal offering.” This is because a poor person who brings a meal offering, it is as if he offers up his own soul” (Rashi).

Next, the Torah discusses shloshamim (peace offerings), meant to reconcile the person to G-d and man. After this, the chatas (sin offering), and the asham (guilt offering) are mentioned. Both of these were brought specifically to atone for sin. Yet. the olah, burnt offering could also be made on a voluntary basis to atone for impure thoughts. All of these offerings give us an indication of what we need to be concerned about in our relationship to HaShem.

Day One: Light & Darkness

cultural confusion in the modern world

From the beginning of the creation of the world, G-d used His discernment, to separate the light from the darkness. This separation is a phenomenon that we may observe every day at dusk and dawn. The transition at twilight into nighttime, and at sunrise into daytime.

The Targum Neofiti emphasizes that G-d separated by word between light and darkness. We take the separation of light and darkness as a natural occurrence that seems effortless on the part of what most human beings refer to as nature.

Since there was no Biblical Hebrew word for nature, modern Hebrew uses the word Teva. The point that I would like to make is that the initial separation was not effortless, nor a natural phenomenon; rather, it was a principle of separation built into the fabric of Creation.

According to Rashi, because the light was good, it was not appropriate “that light and darkness should function together in a confused manner” (commentary on Genesis 1:4, sefaria.org). A parallel can be drawn to moral sphere, wherein the same rule may apply.

This tenet would caution us against the mixture of light and dark in our thinking, and how we approach the challenges in life; it may help decrease the confusion prevalent in society today. The current chaos of the world derives from the admixture of good and evil that permeates society. It is fueled by the flames of bitterness, animosity, and hostility.

Yet, the line of good and evil runs through the heart of every human (Solzhenitysn). This must be acknowledged by all decent people with a conscience in order to maintain a balanced perspective. The designation of people groups leads to an us and them mentality, as if the moral integrity of the in-group compels them to be sinless in their own eyes.

On the contrary, we must examine ourselves, all the moreso, in order to better challenge evil. In a world where the difference between good and evil is blurred we need the discernment that is able to separate light from darkness. “The words You inscribed give light” (Ps. 119:130, JPSN).

parasha Ki Tisa 5784

weekly Torah reading: parasha Ki Tisa 5784 – Compassionate Consideration

“And the L-RD passed by before him, and proclaimed: ‘The L-RD, the L-RD G-d, merciful and gracious, long-suffering, and abundant in goodness and truth: keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin” – Exodus 34:6-7

H’Shem acknowledges the fallen “human condition” of mankind; therefore, He is merciful to potential sinners, even knowing that they will, indeed, sin. This act of compassion towards those who are prone to sin, denotes the mercy associated with His name. For how can frail man be treated with ill intentions by the One Who is “Compassionate and Gracious, Slow to Anger, and Abundant in Kindness and Truth” (Exodus 34:6)?

Rather, let this serve as a model for us human beings, within the framework of our relationships to each other; for, we may learn to be tolerant of others, who we might otherwise despise, if we, regrettably took the stance of a haughty attitude towards them. Moreover, we do not know whether or not someone will engage in unlawful (sinful) behavior; therefore, we should not judge anyone who might seem inclined towards a less than godly life.

There is hope for K’lal Yisrael, including ourselves when we fall. For HaShem is also “Forgiver of Iniquity, Willful Sin, and Error” (34:7). This is our reassurance, that when we are unfaithful to the stipulations of the Sinai covenant, HaShem is still faithful to us. Like unto His forgiveness of B’nei Yisrael, regarding the golden calf debacle, in response to the compassion that Moses elicited from Him through his prayer on behalf of the people; this is also a model for us, to seek HaShem’s forgiveness, when we fall prey to temptation. “Pardon our iniquity and our sin, and take us for Thine inheritance” (Exodus 34:9, JPS 1917 Tanach).

parasha Terumah 5784

“Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him.” – Exodus 25:2, JPS 1985 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 sin of the golden calf preceded the building of the mishkan (tabernacle). The gold used to build the calf, was contributed by the men, who gathered the earrings for the cause of making an idolatrous calf. “Take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me” (Exodus 32:2, JPS 1985 Tanach).

When Moses returned from on top of Sinai, he shattered the tablets upon discerning the idolatrous revelry focused on the golden calf; thus, in effect, the covenant was symbolically broken upon its intended reception (Jeremiah 31:32). Incidentally, the covenant was not renewed, until Moshe spent another forty days on the mountain; and, brought down the second set of tablets. Yet, first, Moshe pleaded on behalf of B’nei Yisrael for H’Shem to forgive their descent into idolatry. Moreover, it can be understood that even before the actual transgression, the remedy for the sin had already been given to Moshe on the mountain, when he received the instructions regarding all of the details for the building of the Mishkan (Tabernacle).

“The Tabernacle was a form of atonement for the sin of the golden calf” (Or HaChayim, JT Shekalim 1:5, sefaria.org). The collection itself of the materials for the construction of the mishkan served as a form of repentance; inasmuch that the collection was designated as a free will offering; this reflects the nature of teshuvah (repentance).