Tag: parashas

parashas Tetzaveh 5782 – Enlightened Soul

weekly Torah reading: parashas Tetzaveh 5782

“And thou shalt command the children of Israel, that they bring thee pure olive oil, beaten for the light, to cause a lamp to burn continually.” – Exodus 27:20, JPS 1917 Tanach

The seven-branched menorah in the Mishkan was the only source of light inside of this sacred structure. The lamps were lit by the kohein, and gave off their light, within the Kadosh – the larger portion of the Mishkan, where the menorah, showbread table and incense mizbeach rested. “The spirit of man is the lamp of the L-RD” (Proverbs 20:27, JPS). And, so, in like manner that the menorah gave off the light, within the confines of the Kadosh, so, too does G-d illuminate our soul, when we remain within the boundaries of His established will for us.

Yet, if we tread upon the demarcations of moral integrity, as prescribed by His commandments, then we bring darkness upon ourselves, as our sins separate us from G-d (Isaiah 59:2). Viktor Frankl, the eminent psychological thinker and psychiatrist, who survived Auschwitz, proffers that man’s conscience is directly linked to G-d. This teaching reflects the wisdom of the above-mentioned proverb, connecting man’s spirit to G-d. Thus, in its undiluted state, the spirit may be said to be in accordance with the guidance of the conscience.

Taking this a step further, when in alignment with G-d’s will, light will animate the soul; yet, when we do not adhere to our conscience, we darken our moral understanding. The conscience is weakened – G-d forbid – in this manner. Yet, strengthened when we remain in our integrity, according to the standards set by H’Shem. This is akin to “flexing our spiritual muscles.” If we falter, we may seek to return to G-d, by making a greater effort through teshuvah (repentance).

Let the Light Shine

Tanya Insights: parashas Tetzaveh 5782

(based on Likutei Amarim – beginning of ch.29)

The light of the seven-branched menorah in the Mishkan (portable tabernacle of the desert was like the original light (ohr chadash) of creation, even before the sun, moon, and the stars were created. How so? First of all, the mishkan itself is likened to a microcosm of the world. This is derived by the sages, who noted the parallel language between the creation narrative, and the building of the Mishkan. Additionally, the accoutrements of the miskan are likened to aspects of the soul. Hence, it follows that the menorah may be understood as symbolic of the light of the soul: “The spirit of man is the lamp of the L-RD” (Proverbs 20:27, JPS).

The Tanya references the teaching from the Zohar, concerning chochmah, a window within the soul, whereof the divine light may shine through, if we do not “pull down the shades,” so to speak by way of darkening our minds and tainting our soul with the stains of our aveiros (sins). Thus, if we are unable to let the light shine through, the Tanya recommends, based on a passage in the Zohar, that we may seek to “crush” our egos, through introspection, resulting in alleviating the darkness that obscures the light in our souls.

“True sacrifice to G-d is a contrite spirit; G-d, You will not despise a contrite and crushed heart.” – Psalms 51:19, JPS 1985 Tanach

Righteous Clothes

parashas Tetzaveh 5782

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. Also 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.  

Exilic Faith

parashas Tetzaveh 5782

“And thou shalt command the children of Israel, that they bring unto thee pure olive oil [crushed] for the light, to cause a lamp to burn continually. In the tent of meeting, [outside] the veil which is before the testimony.” – Exodus 27:20, JPS 1917 Tanach

Behind the veil (parochet), rested the Ark of the Covenant within the Holy of Holies (Kadosh Kadoshim).  Outside of the veil, within the less holy area, called the Kadosh, were the Menorah, Showbread Table, and, the Mizbeach (incense altar), where incense was burned.  Although these three were mentioned in detail, earlier in the Torah, the Menorah is mentioned, specifically, in the beginning of this parashas, with specific regard towards its function. 

Of noteworthy mention is the specific command for all of Israel to bring the specific kind of olive oil reserved for use in the Menorah. In other words, all of Israel contributed to the olive oil that burned “from evening until morning.” It lit up the darkness, conveying in effect the light of G-d, that symbolically illuminates for us in times of darkness and uncertainty. 

According to the sages, when discussing the significance of the phrase, “emet v’emuna (true and faithful),” in the evening prayer, the word, emuna, represents G-d’s faithfulness to us during the exile, because the nighttime, when this prayer is said, represents exile.  Perhaps, the light of the menorah, throughout the night, may also be understood as symbolic of G-d’s faithfulness towards us, during the current exile, inasmuch as that light still shines as the ner tamid, above the ark where the Torah is kept in synagogues around the world.

The Light of Insight

parashas Tetzaveh 5782

“Bring unto thee pure olive oil pounded [in a mortar] for the light, to cause a lamp to burn continually.” – Exodus 27:20

The light in our lives, that kindles our understanding is a gift from H’Shem, without any shadow; yet, the intuition we receive from Him is often clouded by our own perception of reality; in other words, rather than remaining pure, the vision becomes obscured. In all likelihood, the main culprit that casts a shadow upon the glimpses of wisdom that vanish, before we can procure knowledge from those flashes of insight, is the accruement of aveiros (transgressions) that create a dullness – a lacklustre – upon our hearts and minds.

Perhaps, this may be one reason that Moshe said of the final generation before Moshiach that “H’Shem will circumcise your hearts” (Deuteronomy 30:6), in the days leading towards the Final Redemption. In order to bring the unadulterated light into our lives, our hearts must be purified from the taint of the world, that has left a near indelible impression upon our thinking, viewpoints, and perspective in life. Our minds have been corroded by the zeitgeist (spirit of the time) that has pervaded every aspect of our being. Yet, we will be shown the light in due time, as we walk upon the derech (path) towards righteousness.

Take for Me

parashas Terumah 5782

“Speak unto the children of Israel, that they take for Me an offering; of every man whose heart maketh him willing ye shall take My offering.” – Exodus 25:2, JPS 1917 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 Hebrew word, “lakach” is translated as “take;” although, “bring for Me an offering” would seem more linguistically correct. According to many commentators, the Torah is teaching us that when we bring an offering, we are actually taking for ourselves. I.e., the benefits of giving to a G-dly cause, outweigh the cost. We receive much for our efforts, for we have a reciprocal relationship with H’Shem. When we give, we are blessed with abundance, as is written elsewhere.

For example, regarding the tithes, brought during the first Temple period, it is written, “Bring ye the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, saith the L-RD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency” (Malachi 3:10, JPS).

Inner Sanctum

parashas Terumah 5782

 “The veil shall divide unto you between the holy place and the most holy.” – Exodus 26:33, JPS

The Ark of the Covenant with the tablets rested within the Kadosh Kadoshim, the Holy of Holies (Most Holy). The cover was designed with two golden cherubim with their wings spanning the breadth of the Ark. The Holy of Holies was separated by the paroches – a veil – a finely embroidered curtain that was placed between the holiest place where the Ark containing the Ten Commandments was kept, and the Kadosh (Holy Place), where the menorah, showbread table and copper incense mizbeach (altar) were located.

“Who shall ascend to the mountain of the L-RD? And who shall stand in His holy place? He that hath clean hands, and a pure heart.” – Psalm 24:3-4, JPS

Yet, Torah also points us in the direction of making ourselves a sanctuary for H’Shem’s Presence, according to the pasuk (verse), “Make Me a sanctuary, so that I may dwell within them” (Exodus 25:8). Therefore, let us consider, that we need to clear away a space inside of ourselves, in order to invite H’Shem to dwell within us. By preparing ourselves to receive H’Shem’s Presence, through the kedushah (holiness) that we acquire by sanctifying our lives, we remove ourselves from the realm of unholiness. Then, within our inner sanctum, the “holy of holies” of our soul, where only each one of us alone may enter, we may find H’Shem in the solace of a quiet refuge.

“Rest in the L-rd, and wait patiently for him.” – Psalm 37:7

His Presence

parashas Terumah 5782

“That I may dwell among (within) them:”

“It does not say ‘within it,’ which means that the place that G-d will sanctify to dwell there is within the children of Israel that encircle the Tabernacle with four banners.”

– commentary, Or HaChayim; sefaria.org

The key element of this rendering is based upon the translation of the Hebrew shoresh (root word) תוך, as “within,” instead of the usual translation of the word as “among.” This shift in the use of prepositions changes the intent of the pasuk (verse) to a more personalist expression, having to do with making ourselves dwelling-places for the Shechinah (G-d’s Presence). According to Or Ha-Me’ir, a Chassidic sage who sat the Maggid’s table, this is precisely what encompasses our avodah, namely that we should focus on preparing ourselves to be fit vessels for G-d’s Presence (Speaking Torah Vol. 1).

Elsewhere, the understanding is conveyed that if it were not for the sin of the golden calf, B’nei Yisrael would have continued to have a direct connection to G-d, so that the building of the mishkan would not have been necessary. How may this be understood within the framework of making ourselves dwelling places? It is as if to say that, initially, that task would have been already accomplished through the spiritual cleansing of B’nei Yisrael. After passing through the Sea of Reeds, the forty-nine day tikkun (rectification) that had already begun, from the time that they left Egypt, continued up until the day of the Revelation at Mount Sinai. Yet, with the sin of the golden calf, our forebears fell from their lofty status.

The actual Mishkan (portable tabernacle in the desert) was built, so that G-d’s presence could indeed dwell amongst the people, within the encampment of the twelve tribes of Jacob around the Mishkan. G-d’s presence in the mikdash (sanctuary) was hidden from the eyes of the people; although, the Cloud of Glory that hovered over the Mishkan was visible to the people; this was an external manifestation of the Shechinah. Yet, the ultimate intent of the commandment, to foster our own sanctity, so that we ourselves become a sanctuary for His Presence, remains intact, as the more challenging task gradually over time as a tikkun, because this requires our own efforts at self-improvement to the degree that we become fit dwelling-places for the Shechinah.

The Millenial Sabbath

motzei Shabbos: Mishpatim 5782

Imagine what the first Shabbos was like, after G-d created the heavens and earth. A project like none other that existed at that time; a project that will only be given a complete renewal upon the appearance of the new heavens and the new earth (Isaiah 65:17).

Abraham Heschel explains that when we observe Shabbos, we are celebrating the creation of the world, to the extent that we may even take part in the renewal of the seventh day. Perhaps, this may be envisioned as actually entering that space that Heschel refers to as “an island in time.”

In parashas Mishpatim, a reminder to keep the Sabbath is given, immediately following the commandment about the Shemitah year. The juxtaposition of this reminder with the commandment in regard to the Shemitah cycle is important. What is the implication?

The seventh year when the land is permitted to lie fallow, follows six years of work on the land. This cycle is akin to the day of rest that follows a six day work week. Both of these observances point towards the Millennial Sabbath, that follows six thousand years of history.

In like manner, that during the first six years of the Shemitah cycle, the land is sown and produce is gathered, the same is true in regard to the six thousand years of history. G-d’s divine plan is continuously sown through His words, and hashgacha (guidance).

The Shemitah year may be likened to the abundance of blessings that will be poured out upon us, when we are gathered into the land of Israel, at the end of history as we know it. Howver, we cannot reckon the nature of the Sabbatical Millenium, nor the new Heavens and Earth.

The Sabbath itself points towards the blessings of the Millenial Kingdom: inasmuch that no eye has seen nor ear heard what G-d has in store for the righteous; at least, according to the sages, we may receive a glimpse of Olam Haba (the World to Come) on Shabbos.

Hear Ye, Hear Ye

parashas Mishpatim 5782

“And he took the Book of the Covenant and read it within the hearing of the people, and they said, “All that the L-rd spoke we will do and we will hear.” – Exodus 24:7, Tanach, chabad.org

The crux of avodah (service) is built on faith, as is mentioned elsewhere, “the righteous shall live by his faith” (Habakkuk 2:4, JPS). When the children of Israel received the commandments at Sinai, they responded, na’aseh v’nishmah – we will do and we will hear. In other words, we will first agree to perform the commandments; then, we will hear from you of what they consist. Nishmah also translates as “to understand;” therefore, “we will do, and we will understand.” Rather than having to scrutinize the commandments, to get an idea of what was being received, they inferred that over time they will progressively understand the significance of the commandments. Thus, rather than blind faith, in accepting the commandments, they knew that understanding is secondary, to performing the commandments.

These concepts are oft fallen upon deaf ears, so to speak, because of how we are conditioned to think. Today, everything is subjected to the ego of the individual, because we feel compelled to decide for ourselves, whether a teaching, belief, or idea, is in accordance with our way of understanding, before incorporating any aspect thereof, into our overall framework of belief, ideology, or lifestyle. Thus, everything is relative in a postmodern world, where each person is compelled to see him or herself, as the ultimate arbiter of truth, thus relegating truth as relative. And, how much moreso in the wake of cancel culture?

Furthermore, amongst many who consider themselves to be spiritual, one key precept seems to be “mix and match,” in order to create a personally tailored practice, in agreement with the soul’s desires as to what feels right. This may potentially result in being akin to the status quo, when the Israelites were without a king: “everyone did what was right in their own eyes.” A certain amount of objectivity, as well as agreement to the consensual realities of what creates a harmonious society is necessary. No man or woman is an island unto himself or herself, unless one deserts his or her fellow human beings, choosing a subjective reality, while remaining isolated in one’s own personal kingdom. This is not the way prescribed for us by the L-RD, Who is the ultimate arbiter of truth, justice, and values.