Tag: prayer

parasha Shemini 5782

parasha Shemini 5782

“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 fire came down like a pillar from heaven to earth.” – Sifra

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).

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.

It was at this point, that “Moses and Aaron went into the tent of meeting.” One possible explanation, offered by Rashi, who refers to Sifre, is 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, because of his role in the sin of the golden calf. He pleaded to Moshe, in the midst of his “inner shame,” whereupon they both entered the sanctuary to pray for H’Shem’s mercy.

What can be learned from this event? Even upon beginning his role as Kohein Gadol, when making the first offerings, Aaron recalled his sin, and through the prayers of Moshe, sought complete atonement and forgiveness for his role in the making of the golden calf. Overall, this must have been a humbling experience for him; elsewhere, commentary explains that even though he felt ashamed, this was precisely why he had been chosen, because he remained humble, as a result of recalling his sin. The principle is encapsulated in the pasuk (verse), “my sin is ever before me” (Psalm 51:5). If we keep our past sins in mind, this will help us to keep our ego in check.

Nadav & Avihu

“This is it that the L-RD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.”

– Leviticus 10:3, JPS 1917 Tanach

According to chazal, Nadav and Avihu are portrayed as righteous individuals who overstepped the boundaries in place for them as kohanim; as they tried to draw closer to H’Shem, in an unauthorized manner, they were consumed by “fire from before H’Shem” (Leviticus 10:2, JPS). Aaron’s two sons died, only for the sake of sanctifying H’Shem’s name (Zevachim 115b). Within the same Talmudic passage, another view expresses their deaths in a more nuanced way, alluding to their transgression, by making the point that they had previously been cautioned against drawing too close to H’Shem.

Rashi comments that through the execution of judgment upon righteous individuals, yiras H’Shem (fear of G-d) is brought upon the people. This is an important principle; with respect to Nadav and Avihu, their deaths caused the people to witness how precarious serving G-d may be, if a righteous person is not careful in respect to his avodah. The deaths of Nadav and Avihu show, by way of an example with a deadly consequence, that H’Shem needs to be approached with great reverence, awe, and respect.

A harsher condemnation of Nadav and Avihu may be rendered by a perspective that is even more critical of their transgression. They brought “alien fire” from a source other than the fire on the mizbeach. The fire on the mizbeach had its origin from Shomayim (Leviticus 9:24); according to Sifre, fire descended in the shape of a pillar between heaven and earth. Yet, Nadav and Avihu flouted the implicit directive, to draw fire from the outer mizbeach for all of the offerings (the original fire from H’Shem).

What could have motivated Nadav and Avihu to take alien fire for their incense offering, instead of the fire that H’Shem had provided? One view critiques them as desiring to usurp the authority of Moshe and Aaron. Furthermore, because the authority of Moshe and Aaron was given to them from H’Shem, then flouting that authority would be akin to disregarding the authority of H’Shem. Therefore, it could be inferred that their taking of alien fire constitutes a betrayal of their motives to disregard the sovereignty of H’Shem.

Consider that towards the end of the first Temple period, the people were admonished, “they have forsaken Me, the fountain of living waters, and hewed them out cisterns for themselves, broken cisterns, that can hold no water” (Jeremiah 2:13, JPS). The people had sought out other gods – alien gods – to worship, according to their own intentions; they had forsaken H’Shem.

Today, when we approach H’Shem in prayer, our avodah (service), equal to prayer of the heart, we should approach H’Shem perform our service in reverence. Serving H’Shem, through the observance of the mitzvot, as well as through prayer, may also require a rigorous examination of conscience, for the sake of bringing to light ulterior motives, faults, and character defects.

“Who shall ascend into the mountain of H’Shem? And who shall stand in His holy place? He that hath clean hands and a pure heart [lev tahor]; who hath not taken My name in vain, and hath not sworn deceitfully.” – Psalm 24:4, JPS 1917 Tanach

motzei Shabbos: parashas Tzav 5782

“Fire is to be kept burning on the altar continually—it must not go out.”

– Leviticus 6:6, Tree of Life Version

To connect with H’Shem through deveykus on a continual basis, we need to engage every facet of ourselves – our thought, speech, and behavior – in an effort to enhance the light within us. This is denoted in the manner that many Jewish people pray while standing, swaying back and forth. Symbolically, this may also be understood to represent the ner tamid – eternal flame that was kept burning on the mizbeach (altar). Thus, we should also keep the fire of devotion lit in our hearts for H’Shem both day and night.

The ner tamid, represented as well by the light above the ark in most synagogues, has another lesson to impart, in regard to H’Shem’s expectations of us. The “everlasting fire,” that is to be kept continually burning on the mizbeach (altar), 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).

In like manner that a candle may be used to lighten a dark room, when searching for some lost object, man’s spirit is enlightened by H’Shem, in order to search all the inner nature of man, to bring to light faults, and negative character traits, as well as sins that might otherwise go unnoticed. This is of paramount importance, especially in consideration of negative thoughts that may often go unchecked.

Akin to the olah offering that could be brought to atone for sinful thoughts, and was kept burning on the mizbeach, we may benefit from a continual focus on guarding our thoughts, subjecting them to the light of truth. “Above all that thou guardest keep thy heart; for out of it are the issues of life” (Proverbs 4:23, JPS).

Ner Tamid

“Fire shall be kept burning upon the altar continually; it shall not go out.”

– Leviticus 6:6, JPS 1917 Tanach

The olah [elevation offering] remained on the mizbeach (altar) 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 (fire) to be kept burning upon the mizbeach (altar) 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 (eternal light), 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 (altar), 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 (Heaven).

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

poem: Seeking Solace

“As we step forward, they attempt to surround us; they intend to spread out across the country.” – Psalms 17:11, embellished

May the right arm of Your majesty, in all its effectiveness, assure victory for us over the challenges that we face each and every day of our lives. During this time of peril, whether starting our lives over elsewhere, or trying to remain hopeful in the midst of uncertainty, as we hunker down below the city streets, let us see the light of dawn breaking through our sorrows.

The prayers of the faithful will be sent to shomayim upon the wings of angels. We send even our most seemingly trivial concerns to Heaven; for, it is the small details of our lives, and the relatively inconsequential choices of our lives that appear to matter most at times. Once the important decisions have been made, the smaller ones appear in clear relief.

Like a picture-perfect day, not a cloud in the sky, may the realization of our dreams exceed our expectations. May our cities be rebuilt, and our lives resume, only stronger for having been through these traumatic experiences, and the overall devastation that has pummeled our cities. May we live to see the day when the seeds planted across the nation will bloom into tall sunflowers, always facing the light.

Note (FYI and Disclaimer): This a dramatic monologue. A dramatic monologue gives voice to those whom the poet chooses to give expression through the poem. Although I am a poet, and not a Ukrainian, I feel an affinity with the Ukrainian people, especially my Jewish brethren (i.e., brothers and sisters). Additionally, this is also a prose poem, and not a typical poem that has verses, stanzas or rhymes.

Help from Above

To Him that led His people through the wilderness, we pray:

L-RD, protect us under the shadow of your wings,

And defend us in the face of adversity.

Guide our ways through the wilderness of our lives,

Make clear our paths, within the domain of the enemy,

For as we walk through the valley of the shadow of death,

We yearn to reach the other side of the border,

Where we can find safety, comfort, and renewal.

Eventually, all of us will be poised to begin anew,

As G-d continues to give us the opportunity to say,

In all honesty, that we are grateful for living another day.

Do not let our fears hold sway over our minds;

Permit our conscience to steer us in the right direction.

We look forward to the day when the Redemption will be at hand,

As Your help will arrive early in the morning before dawn.

In that day, the L-RD will be one, and his name one. Amein.

poem: Hidden Remnant

The time draws near,

as opportunity knocks,

only until the door closes with a tear

for every soulful look.

Those who remain

in the basement of this shul,

will wait out the battle, constrained,

as the siege in the city fails to improve.

This congregation, now divided,

between Kharkov and Dnipro,

where several dozen from the kehillah have fled,

will survive with G-d’s berachah.

Blessings, descending from heaven,

more potent than bombs and missiles,

will sustain them until they can ascend

and mend the fissures in their lives.

Those who have already taken flight,

and reached the border’s protection,

hope to see their final destination in sight –

a foreshadowing of the final redemption.

His Glory Across the Heavens

“Thou art clothed with glory and majesty. Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain.” – Psalms 104:1-2, JPS 1917 Tanach


In like manner that a tallis (prayer shawl) is draped over the shoulders, so are the heavens stretched out like a curtain. “Thou art clothed with glory and majesty. Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain” (Psalms 104:1-2, JPS 1917 Tanach). What lesson can be learned from this? We are to reflect His kavod (glory), while draped in a tallis; and remind ourselves of His majesty each hand every day of our lives. The heavens are there to remind us.

poem: Seeking Refuge

Despite the explosions nearby,

they daven as usual at shul;

a staunch commitment to the Almighty,

in the face of adversity and ruin.

And, the presence of the Shechinah,

who shelters all who seek refuge under her wings;

will guarantee protection to those on the bimah,

and amongst the congregation otherwise serene.

For, neither war, nor the chaos that might ensue,

will damage the spirit of the truly pious;

sending our hopes Above, into the azure blue,

our heartfelt prayers to Whom we trust.

Nothing will shake the faith of the soul,

who aspires to dream beyond what appears bleak;

everything is possible, as silence reveals the toll,

of redemption, soon at hand for the meek.

original post

G-d’s Sovereignty

parashas Ki Tisa 5782

“Let me fall now into the hand of the L-RD, for very great are His mercies; and let me not fall into the hand of man.” – 1 Chronicles 21:12, JPS 1917 Tanach

In parashas 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, as a result of the collective sins of Israel.

Commentary explains that because at the time of a census, wherein each man is counted, it is as if every man 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.

At the time of King David, a census was taken, by way of his directive; however, this displeased H’Shem, so a message was given to David to choose one of three consequences. Rather than be subject to famine, or his foes, David exclaimed that he would prefer to “fall into the hand of the L-RD” (see above).

Thus, G-d sent a plague throughout Israel. He then sent a destroying angel to enact a plague upon Jerusalem, until H’Shem decided out of His mercy to spare Jerusalem from destruction. David and the elders repented, saying, “let Thy hand, I pray Thee, O L-RD my G-d, be against me, and against my father’s house; but not against Thy people, that they should be plagued” (1 Chronicles 21:17).