parasha – Page 8 – The Tree of Life

parasha Shemini 5783

dvar for parasha Shemini 5783

“And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the L-RD appeared unto all the people. And there came forth fire from the L-RD.” – Leviticus 9:23, JPS 1917 Tanach

The people had grown expectant, to the point of concern, over the previous seven days, in which Moses daily performed the inauguration service on his own. On the eighth day, corresponding to the first of Nissan, one year after leaving Egypt everything was in place; yet, still there was no fire from Shomayim (Heaven). At this point, “Moses and Aaron went into the tent of meeting.”

Commentary explains, that when Aaron perceived that the offerings had been made, yet, the heavenly fire had not descended, he thought that H’Shem was still angry with him, in regard to his role in the sin of the golden calf. Therefore, he and Moses entered the Tabernacle to pray for H’Shem’s mercy; and, when they walked out, the fire descended.

On the eighth day of the inauguration for the mishkan (tabernacle), the “fire from the L-RD” consumed the offering. The offerings of that day included a calf as a sin-offering, of which commentary mentions atoned for Aaron’s role in the making of the golden calf. Also, a goat as a sin-offering to atone for the people. Additionally, an olah, and the people’s shelamin – peace offering – as well as the daily morning Tamid offering.

This impressive event, whereby, the “glory of the L-RD appeared,” and, the fire descended, elicited the people’s response to prostrate themselves on the ground – two million people in the desert, worshipping H’Shem, in this manner, expressing their “awe and gratitude.”

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

drash Vayikra 5783

parasha Vayikra (Leviticus 1:1 – 5:26) 5783

“The L-RD called unto Moses, and spoke unto him out of the tent of meeting, saying: Speak unto the children of Israel, and say unto them: When any man of you bringeth an offering unto the L-RD.”

– Leviticus 1:2 , JPS 1917 Tanach

Maimonides explains that the institution of the korbanot (offerings) was necessary, because the Israelites were used to the mode of worship of the times. The difference between the offerings of the nations, and those of Israel, was that Israel’s offerings were to be made only to the One True G-d. Even so, the korbanot (offerings) were meant to be a transitional step towards the ultimate mode of avodah (worship) – prayer.

For, “it is, namely, impossible to go suddenly from one extreme to the other: it is therefore according to the nature of man impossible for him suddenly to discontinue everything to which he has been accustomed” (Maimonides, guide for the Perplexed, Part 3, Ch. 32, wikipedia.com). To have gone directly to the avodah (service) of the heart, in other words, “heartfelt prayer,” after leaving Egypt would have been an impossibility.

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.

Wholeness

Motzei Shabbos: parashas Ki Tisa – Wholeness

“This is what everyone who is entered in the records shall pay: a half-shekel by the sanctuary weight—twenty gerahs to the shekel—a half-shekel as an offering to the L-RD.” – Exodus 30:13

The census characterizes a concept, in regard to identity, inasmuch that a half shekel denotes a lack, in and of itself, since it is only half of the whole; thus, each Israelite in giving a half shekel in order to be included in the census taken for K’lal Yisrael becomes part of the whole. The half shekel was offered as an atonement for the individual souls of Israel, as recompense for the transgression of the eigel – golden calf – the half shekel represents the need to make up the difference in what each soul lacked at the time of that debacle.

According to R’ Bachya, a person “must weigh his actions in life so as to give due weight to his spiritual needs as well as to his physical needs” (R’Bachya, Exodus 30:13, sefaria.org). The half shekel is symbolic of this duality of body and soul, and our responsibility to purify even our physical needs with an effort to focus on the soul. Thus, as well it can be understood that secular activity must be accompanied by a spiritual motive. Everything becomes uplifted for the sake of its transformation toward a higher purpose.

This is the very reason that our souls are on earth – to become sanctified by the divine. And, we find this lesson found in the building of the mishkan as well, were it is clear that the secular nature of the work done to build the mishkan was for the sake of building a sanctuary for the Shechinah. Our main avodas (spiritual service) could be said to be the same as well – to build a place for the Shechinah within ourselves.

Compassionate Consideration

weekly Torah reading: parasha Ki Tisa 5783 – 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 broken human condition of mankind; for we ourselves are shattered vessels, not unlike those that originally contained the divine light – a microcosm of the macrocosm. 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. How could 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 all, including ourselves when we fall. For H’Shem 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, H’Shem 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 H’Shem’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).

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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.

Righteous Clothes

weekly Torah reading: parasha Tetzaveh 5783

Righteous thoughts, speech, and acts clothe the soul.

“And this is the thing that thou shalt do unto them to hallow them, to minister unto Me.”

– Exodus 29:1, JPS 1917 Tanach

During Moshe’s forty days on Mount Sinai, the pattern of the Mishkan (Tabernacle) was shown to him, complete with all the details necessary to construct a Mishkan on earth, where H’Shem’s Presence – the Shechinah – would dwell. Also, the commandments and details in regard to the Kohein Gadol and the kohanim were given.

Aaron was chosen as the first Kohein Gadol; however, Moshe served unofficially in that position, during the seven-day inauguration, when he brought the offerings. His role was given to him by H’Shem, who said to Moses: “This is the thing [word] that thou shalt do to them [the kohanim] to set them apart as kodesh [holy];” i.e., to sanctify them for service to H’Shem.

The verse continues with the offerings, necessary for the inauguration. Also, the commandment is given for the kohanim to cleanse themselves in a mikveh. Additionally mentioned are the garments that Moses will place upon the Kohein Gadol, before anointing him with oil. These garments, referred to previously, are described as “holy garments for Aaron thy brother, for splendour and glory” (Exodus 28:2, JPS).

“Let Thy priests [kohanim] be clothed with righteousness” (Psalm 132:9, JPS 1917 Tanach). Righteousness is likened to clothes, because righteous thought, speech, and acts clothe the soul; they have everlasting value, whereby our righteousness will be rewarded in Olam Haba. So, let us focus on our inner person, the soul, clothed in deeds of righteousness.

motzei Shabbos: Terumah 5783

motzei Shabbos: parasha Terumah 5783 – Everlasting Values

“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

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). For, “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). Or HaChayim explains that this is the reason why the collection was not made mandatory; instead, everyone contributed of their own free will, inclination, and what their heart compelled them to give; otherwise, “they would not enjoy the atonement for their participation in the sin of the golden calf” (Or HaChayim, sefaria.org).

The essential nature of the Mishkan reveals a hint as to why this type of repentance led towards reconciliation with H”Shem. The Mishkan is where H’Shem’s presence dwelt, in a visible way when the clouds of glory would hover over the Tabernacle. There is an inherent transition enacted amongst the people, from idolatry to the worship of H’Shem, indicated by the difference between them freely contributing gold for the golden calf; versus giving freely from their heart for the tabernacle that will enable the worship of H’Shem. We may also make that transition in our lives, from the idolatry of the modern world, towards the everlasting values given to us at Sinai.

The Presence of G-d

parasha Terumah 5783 – Winds of Change

“And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.” – Exodus 25:22, JPS 1917 Tanach

In a world gone awry, renewed after the Mabul (Great Flood); yet, its people scattered when they attempted to challenge G-d for supremacy, by the time of Abraham, it had descended into idolatry. Yet, G-d called out to Abraham, who heeded the call as the first monotheist, tasked with drawing others to the One True G-d, and inheriting the earth through his descendants.

That plan becomes challenged by Pharaoh, who enslaved the Children of Israel, until G-d broke the shackles of their bondage, and brought them out of Egypt to become a people unto Him. At Sinai, when the Ten Commandments were given, this paralleled the Ten Utterances at the dawn of Creation (See Genesis 1), symbolizing the renewal of the earth through G-d’s words to be carried out by His people.

And, the meeting place between G-d and man was also established: “And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony” (see above). This became the focal point for the encampment of two million people in the desert, and subsequently, re-established in Jerusalem, within the inner recesses of the Beis HaMikdash (House of the Sanctuary; i.e., the Temple).

From here, the sanctity of the Holy One emanated through His Presence, and the worship that continued there, even when the Ark of the Covenant was no longer within the Temple. Today, the Jewish people fervently pray at the Western Wall, in hope and expectation of the restoration of all things, when G-d’s presence will once again manifest on earth.