parasha hashavuah – The Tree of Life

The Principal Part

shiur for parasha Behar-Bechukosai 5783

“If ye walk in My statutes, and keep My commandments, and do them.”

– Leviticus 26:3, JPS 1917 Tanach

Through the revelation at Mt. Sinai (Mattan Torah – the giving of the Instruction), H’Shem revealed His will in the form of the Commandments. Clearly, the Ten Commandments, in and of themselves, are the pivotal commandments meant to guide the moral sphere of our lives. All the other commandments are derived from these. The Aseret Dibrot (Ten Utterances) reflect the principal part of G-d’s Torah – His expectations of us.

The observance of the commandments is meant to lead us into a state of kedusha (holiness), so that our very lives may be sanctified through their performance. “The reward for a mizvah (good deed) is another mitzvah” (Pirkei Avos 4:2). In other words, more opportunities to do good will be given to us as we continue to observe the mitzvot.

Yet, these opportunities may require the use of our discernment, in tandem with the prevailing directives of our conscience. Ultimately, through the negation of our will, which is often contrary to G-d’s will, we may mature according to His guidance in our lives. To serve Him (avodah) becomes the task of the “inner person,” wherein the battle is fought between the yetzer tov (good inclination) and the yetzer hara (evil inclination). We need to bend our will to serve His will, thereby aligning ourselves with Divine Guidance and transpired will.

“Do His will as though it were your will.”

– Pirkei Avos 2:4, traditional text

Let Your Light Shine

“Fire shall be kept burning upon the altar continually; it shall not go out.”
– Leviticus 6:6, JPS 1917 Tanach

The olah remained on the mizbeach all night until the morning (Leviticus 6:2). This refers to the daily tamid offering; one lamb was brought as an offering in the morning, and one in the evening. The commandment for eish to be kept burning upon the mizbeach all night, was enacted throughout the nighttime as well, enabling the remaining parts of the evening olah, plus any additional offerings of the day, to continue burning. Additionally, two logs of wood were placed on the mizbeach in the morning, and again in the evening, as fuel for the sacred fire.

This fire that was kept continually burning upon the mizbeach, reflects the ideal devotion towards H’Shem that we should have on a continual basis. “To serve the L-RD thy G-d with all thy heart and with all thy soul” (Deuteronomy 10:12, JPS). The olah offering of the morning and evening, may be understood to represent our devotion, throughout both the day and night. Additionally, the morning and afternoon services – shachris and mincha – relate to the two daily tamid offerings; whereas the evening service (maariv) has its complement, as pertaining to the remainders of the olah of the second tamid offering, and other offerings that burnt throughout the night.

The ner tamid, represented by the light above the ark in a synagogue, brings us even closer to an understanding of what H’Shem desires of us. In the Zohar, the “everlasting fire,” that is to be kept continually burning on the mizbeach, alludes to the divine light of the soul (Tikkunei Zohar 74a). As expressed elsewhere, “The spirit [neshama] of man is the lamp of the L-RD” (Proverbs 20:27). To connect with H’Shem (deveykus) on a continual basis, we need to engage every facet of ourselves – our thought, speech, and behavior – in an effort towards enhancing the light within us. As is demonstrated by the flame of a candle, that flickers upwards, just as our soul should reach up towards Shomayim.

“In Thy light we see light.” – Psalm 36:11, JPS 1917 Tanach

Supervision of Fate

weekly Torah reading: Parasha Ki Tisa 5783 – Supervision of Fate

In parasha Ki Tisa, a census is taken wherein each person gave a half shekel as an atonement for his soul. The half shekel is described as a ransom for the soul, so that there will not be a plague when the census is taken (Exodus 30:12). The ransom guarantees that there will be no plague, that otherwise might have been enacted as a result of the collective sins of Israel.

Commentary explains that at the time of a census, wherein each man is counted, it is as if every man (and woman) is also scrutinized in regard to his moral status. Inasmuch that deficiencies in thought, speech, and behavior may always be found upon such scrutiny, the ransom of a half shekel is necessary for atonement.

H’Shem provided for a way that the population of Israel could counted without recompense for their sins. The half shekel, as an atonement for sin, permitted the consequences of their sins to be deferred. R’ Bachya explained that the passage implies that because each individual was counted, this showed that every individual received supervision over their lives. “All the deeds performed by any individual are recorded” (R’ Bachya, Exodus 30:12, sefaria.org).

Therefore, we should take note of this, and know that we are also counted individually in the eyes of H’Shem. Our fate is not left to chance. Yet, this also entails a personal responsibility, to be cognizant of being held accountable for our sins. On Rosh HaShannah, when G-d exercise his supervision over our individual fates, we seek atonement, especially on Yom Kippur. Even so, every day, we may confess our sins to H’Shem, and seek His forgiveness, especially before retiring for the evening. That day, we can always start anew in the next morning.

Incense Lessons

weekly Torah reading: parasha Ki Tisa 5783

“The L-RD said to Moses: Take for yourself – spices – stacte, onycha, and galbanum – spices and pure frankincense.” – Exodus 30:34

The incense was offered every day in the morning, and in the afternoon. The incense fragrance connotes the understanding that we are to serve G-d in a pleasing manner; inasmuch that we are His servants, it is our responsibility to please Him. Moreover, He would like us to develop the inward desire to serve Him. This is reflected in the two ways of obeying His commandments – out of fear (awe, reverence, and respect), and out of love.

To observe His commandments out of reverence, requires acknowledgment of H’Shem as “the L-rd thy G-d who brought you out of the land of Egypt” (Exodus 20:2). Accepting the sovereignty of H’Shem is primary; once we accept His authority, then the commandments follow as divine decrees (Baal Halachos Gedolos).

Lifting up our hearts to Him will help us to develop ahavah (love) for Him. In serving Him out of love, we are commanded to love him with an undivided heart (Sifrei), as is written, “thou shalt love H’Shem thy G-d with all thy heart, and with all thy soul, and with all thy might” (Deuteronomy 6:5). Moreover, Maimonides writes, “Once a person loves G-d appropriately, he will fulfill the commandments out of love” (Hilchut Teshuva 10:2).

Both love and fear are necessary, like the wings of an eagle; for without fear (awe, reverence, respect), there is not the proper attitude conveyed towards Him. Without love, we may not be able to fly towards Him, higher and higher on our journey; yet, we continue climbing, as it is, for we will reach Him with dveykus: constant clinging to His Essence.