moadim – The Tree of Life

Shavuot 5785 Mattan Torah

“And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled. ” – Exodus 19:16, JPS 1917 Tanach

At Mount Sinai, the people in the camp trembled at the awesome display of HaShem’s Presence, amidst the thunder and lightning. The people’s sense of yiras HaShem (fear, awe, and reverence towards the L-RD) was elicited by the spectacular display, when the Commandments were given to B’nei Yisrael through Moshe (Moses). This may serve as an example for us, when we gather ourselves together, in order to receive the Torah anew in our lives on the day of Shavuot. The thunder and lightning that humbled the people at Sinai, demonstrates the importance of yiras HSahem for our own lives. “The fear of HaShem is the beginning of wisdom” (Psalm 111:10).

When we seek to develop awe, reverence, and proper respect towards HaShem, we are planting a foundation within us that will bring wisdom and understanding into our lives (see also Proverbs 9:10). G-d seeks to bring our heart into alignment with His ways, by compelling us to seek teshuvah, that we may start anew. The powerful reminder of thunder is a natural occurrence that should serve as a wake-up call. According to the Talmud, thunder was created for this very purpose (Berachos 59a). “G-d hath so made it, that men should fear before Him” (Ec. 3:14, JPS).

Awe, reverence and respect toward G-d is key. Too often we do not properly demonstrate our respect toward G-d; rather, for example, we act casually toward Him in services by chatting with others, instead of focusing on the words in the prayerbooks. And, in our own lives, the implementation of the commandments is overlooked for following in our own ways, as if we were free and independent, when we are really called to serve G-d and become dependent upon Him. So, let us seek renewal in our lives on this day of the giving of the Torah, honoring HaShem as our sovereign G-d.

Shavuot 5784 Mattan Torah

At Mount Sinai, the people in the camp trembled at the awesome display of H’Shem’s Presence, amidst the thunder and lightning. The people’s sense of yiras H’Shem (fear, awe, and reverence towards the L-RD) was elicited by the spectacular display, when the Commandments were given to B’nei Yisrael through Moshe (Moses). This may serve as an example for us, when we gather ourselves together, in order to receive the Torah anew in our lives on the day of Shavuot. The thunder and lightening that humbled the people at Sinai, demonstrates the importance of yiras H’Shem for our own lives. “The fear of H’Shem is the beginning of wisdom” (Psalm 111:10).

When we seek to develop awe, reverence, and proper respect towards H’Shem, we are planting a foundation within us that will bring wisdom and understanding into our lives (see also Proverbs 9:10). G-d seeks to bring our heart into alignment with His ways, by compelling us to seek teshuvah, that we may start anew. The powerful reminder of thunder is a natural occurrence that should serve as a wake-up call. According to the Talmud, thunder was created for this very purpose (Berachos 59a). “G-d hath so made it, that men should fear before Him” (Ec. 3:14, JPS).

On Shavuot, we stand once again, ready to leave our personal Mitzraim behind us, as we renew our commitment to keep the Covenant made at Mt. Sinai with B’nei Yisrael. We may also seek the realization of G-d’s promise, “I will make a new covenant with the house of Israel.” As is written, “I will put My law in their inward parts, and in their heart will I write it; and I will be their G-d, and they shall be My people” (Jeremiah 31:31, 33, JPS 1917 Tanach).

parasha Emor 5784 – Time & Place

The Ubiquity of the Sabbath

“It is a Shabbat for the L-RD, in all your dwelling places.”

– Leviticus 23:3

Why does the Torah specify, “in all your dwelling places?” Ibn Ezra comments, “In your country and outside of your country, at home and on the way” (sefaria.org). Sforno writes, that the specification “indicates that the commencement and conclusion of the Sabbath depends on the local times of day and night, not on a central location” (sefaria.org).

And Chizkuni notes that “the Sabbath laws apply regardless of whether you are in the Holy Land or in exile” (sefaria.org). Within the framework of this line of reasoning, the Sabbath, as Abraham Heschel points out, is a time designation, regardless of place.

Therefore, whereas the moadim are mentioned in the previous verse, some significance can be understood, in regard to the Sabbath. Perhaps, it is as if to imply that on the moadim, when you travel to Jerusalem, to observe the shalosh regalim, three holidays in Jerusalem, these are considered Sabbaths, and must also be observed as Shabbat, outside of Jerusalem, as well, for all who are unable to make the journey to Jerusalem.

This would have relevancy to the Jews living outside of Israel, after the dispersions, beginning with the Babylonian exile, as well as the Roman exile. Furthermore, this has primary relevance for us today, as well. For, only in Jerusalem, do the moadim become holidays observed in both time and place, according to Torah.

Even though we observe, for the most part, these holidays in the synagogue today, this was not the original intention, and is only a modern substitute, in lieu of all of the Yehudim being gathered back into Israel. Yet, when Moshiach reigns from Jerusalem, we may all observe the holidays in time and place.

The Appointed Times

parasha Emor (Leviticus 21:1 – 24:23) 5783

“The appointed seasons of the L-RD, which ye shall proclaim to be holy convocations, even these are My appointed seasons.”

– Leviticus 23:1-2, JPS 1917 Tanach

On “the fourteenth day of the first month,” the Pesach offering was made (Leviticus 23:5). seven-day observance begins on the fifteenth of Nissan, when we refrain from eating chometz, during “the Feast of Unleavened Bread” (Leviticus 23:6). “Ye shall bring the sheaf of the first-fruits of your harvest” (Leviticus 23:10, JPS 1917 Tanach). This was brought to the kohein [priest], on the day after the first rest day of Pesach. The offering is referred to in Torah as the waving of the Omer; it was only enacted after B’nei Yisrael entered the Promised Land.

“Even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the L-RD” (Leviticus 23:16, JPS). That is, fifty days were counted from the second day of Passover, onward until on the fiftieth day, the first wheat offering of the harvest was brought “unto the L-RD.” (The offering that was made prior to this – the Omer – on the second day of Passover, was the first of the barley harvest). Today, we refer to the fiftieth day after Passover as Shavuot, in commemoration of Matan Torah (the giving of the Torah).

In Autumn, we celebrate Rosh HaShannah, the Jewish New Year, and Yom Kippur, the Day of Atonement. Sukkot, which follows Yom Kippur, is considered a Festival, like Passover, and Shavuot; so, it is the third of the Festivals: “Ye shall dwell in booths seven days” (Leviticus 23:42, JPS). We build sukkot (booths) to commemorate the protection we received from the Clouds of Glory, while dwelling in booths, during our forty-day sojourn in the desert. On the eighth day, we celebrate Shemini Atzeret, symbolizing Olam Haba (the World-to-Come).

parasha Emor 5782 – The Moadim

weekly Torah reading: parasha Emor 5782

“The appointed seasons of the L-RD, which ye shall proclaim to be holy convocations, even these are My appointed seasons.” – Leviticus 23:1-2, JPS 1917 Tanach

On “the fourteenth day of the first month,” the Pesach offering was made (Leviticus 23:5). A seven-day observance begins on the fifteenth of Nissan, when we refrain from eating chometz, during “the Feast of Unleavened Bread” (Leviticus 23:6). “Ye shall bring the sheaf of the first-fruits of your harvest” (Leviticus 23:10, JPS 1917 Tanach). This was brought to the kohein [priest], on the day after the first rest day of Pesach. The offering is referred to in Torah as the waving of the Omer; it was only enacted after B’nei Yisrael entered the Promised Land.