Tag: scripture

Insights on the Mishkan

weekly Torah reading: parashas Vayakhel 5782

“Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to the L-RD.” – Exodus 35:2, JPS 1917 Tanach

Before giving the commandment to B’nei Yisrael, concerning the terumah (offerings) that are to be brought (silver, gold, and various materials for the building of the Mishkan, a free will offering from the heart of each and every individual), H’Shem instructs Moshe to remind the B’nei Yisrael about Shabbat.

The juxtaposition of the commandment to observe Shabbos, with the commandment, concerning the construction of the Mishkan is significant. As holy as the project of the Mishkan is, the building of the Mishkan does not supersede the sanctity (holiness) of Shabbos; therefore, even work on the Mishkan was prohibited on the Sabbath.

Additionally, the Shabbos points toward acknowledgment of H’Shem, Who created the world in six days, and rested on the seventh day. Therefore, belief in a H’Shem is primary; and, perhaps, by implication, a greater imperative than the construction of the Mishkan. That is the essence of what is truly necessary: first, a belief in the existence of G-d; then, a desire to draw near to Him through our avodah (service).

Although the Mishkan was the officially prescribed way to serve H’Shem, through the bringing of offerings, today the main way to do so is through the service of the heart (prayer). Prayer may be enacted on a communal basis, as well as a personal level – external aspects of prayer, and an internal heartfelt connection to H’Shem, that strengthens the inner dimension of our soul.

Our ultimate avodah (service) reflects the purpose of the Mishkan, inasmuch that we are to make ourselves into a temple for His Presence, for this is implied in the commandment, “let them make Me a sanctuary, that I may dwell among [within] them” (Exodus 25:8, JPS). The Mishkan serves as a dwelling-place for H’Shem’s Presence, the Shechinah, and is a model for us as vessels for the Shechinah, too.

Entering the Cloud

weekly Torah reading: parashas Vayakhel 5782

  “Then the cloud covered the tent of meeting, and the glory of the L-RD filled the tabernacle.” – Exodus 40:34, JPS 1917 Tanach

H’Shem’s Presence appeared to B’nei Yisrael, before they crossed the Sea of Reeds; at that time, H’Shem’s presence was manifest in the form of the cloud, and the pillar of fire. At Sinai, H’Shem’s Presence was accompanied by thunder and lightning (Exodus 19:18). And the cloud rested atop Sinai: “‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee’” (Exodus 19:9, JPS).

When Moshe was on Sinai with Aaron, Nadav and Avihu and the seventy elders of Israel, (see 24:9), he was called by H’Shem, “Come up to Me into the Mount and be there; and I will give thee the tables of stone,” and thus, “Moses entered into the midst of the cloud.” (24:18). R. Bachya explains that just as he was called to go into the cloud of H’Shem’s glory at Sinai, the only way he could enter the sanctuary when the cloud of glory filled the sanctuary was when H’Shem would first call to him (40:34, sefaria).

Consider that to a certain extent, a parallel lesson can be drawn from this reading, wherein we too will find that as we approach H’Shem, the way may be obscured by His glory, like the cloud atop Sinai and within the Mishkan (Tabernacle). We may find that we are not able to draw any closer to Him than we are at current, until He calls us from within the obscurity of our understanding. Then, we may enter a cloud, so to speak, of initial unknowing (like leaving our comfort zone) that will eventually bring us to a greater understanding.

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).

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.

Golden Angels

“Make two cherubim of gold—make them of hammered work.”

– Exodus 25:18, JPS 1985 Tanach

The keruvim (angels) were made out of gold, that had been hammered out from the ark cover, all from one piece of gold. This may symbolize the harmony between the Shechinah (G-d’s Presence) that rested between the keruvim on the ark-cover, and His angels. “Upon the firmament that was over the head of the cherubim, there appeared above them as it were a sapphire stone, as the appearance of the likeness of a throne” (Ezekiel 10:1, JPS 1917 Tanach). Additionally, from the perspective of the sefirotic tree of life, one wonders whether the unity may have to do with keter, chochmah, and binah. Inasmuch that I am not nearly as cognizant of the Jewish mystical treatise, the Zohar, as I would like to be, this is only a speculation on my part.

In any case, these golden keruvim (angels) are a topic of fascination for the sages, if it is feasible to judge their interest with keruvim based on the extended commentary found in certain Jewish sources. For example, R’Bachya comments that one reason for the golden cherubim being constructed as part of the ark-cover, is to remind of the existence of G-d’s angels, whom He created to enact miracles on earth. They may serve as a bridge between the heavenly realms, and the earthly realm, where they carry out the missions given to them by H’Shem. Additionally, “we are required to believe in the existence of angels” (R’ Bachya, commentary on Exodus 25:18, as found at sefaria.org).

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.

Actual Faith

dvar for parashas Beshalach 5782

“Moses stretched out his hand over the sea; and the L-RD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left.” – Exodus 14:21-22, JPS 1917 Tanach

 “If they came into the sea, why does the Torah write: “they came unto dry land?” If they came unto dry land why does the Torah call it “sea?” (Shemot Rabbah 21.10). The verse teaches that the sea was not split for them until they had set foot in it while it was still sea up to the level of the nostrils (to demonstrate their faith). Immediately after they had done this the sea was converted to dry land. – R’ Bachya on Exodus 14:22, sefaria.org

The nature of faith, is not only an abstract quality of belief, per se, in something that is unseen. True emunah is to actually believe in what one cannot see, beyond speculation, as if it exists in actuality, and has an influence in a person’s life. Therefore, while many people confess a belief in G-d, only in tandem to the day to day challenges, does that belief become more of an actuality.

Belief in G-d is more than an intellectual exercise in speculation, in order to compel us to have a reference point (usually, somewhere in Heaven) to direct our prayers towards in times of need. The nature of faith denotes an interface between a person’s belief system and practice, not as something removed from a person’s life, compartmentalized in a region of the mind, wherein a disconnect exists within the framework of that person’s practical existence.

At the Sea of Reeds, the Almighty’s Presence within the pillar of fire, and the pillar of cloud, were manifestations of His actual existence. Additionally, the splitting of the sea served as a sign of His power, not only to the Children of Israel, also to the rest of the world at that time. Yet, the “proofs” of the existence of G-d, the manifestation of His Presence, and the signs of His interaction in this world are not as easily found in our own lives, surroundings, or greater environmental milieu. Instead, emunah (faith), specifically, requires a profound degree of awareness.

“The L-RD is my strength and song, and He is become my salvation; this is my G-d, and I will glorify Him; my father’s G-d, and I will exalt Him.” – Exodus 15:2, JPS 1917 Tanach

The midrash states that even a lowly handmaid saw more at the Sea of Reeds than the prophet Ezekiel saw in his visions (see Ezekiel ch. 1). In other words, the handmaid was able to perceive more in regard to H’Shem, because of her actual experience, where G-d’s intervention was clear. The Midrash emphasizes the importance of seeing G-d’s direct interaction in our lives; this type of interaction is referred to as hashgacha peratis – G’d’s guidance over the life of every individual on earth, even on a personal level. Once we begin to open our eyes to this truth, then our belief will take root in our soul.

Pharaoh’s Myopia

parashas Beshalach 5782

Was Pharaoh deceived? Or did he deceive himself?

G-d led the Children of Israel in a roundabout way to the Sea of Reeds, so that they would not have to be confronted by the Philistines, when passing by their territory. Otherwise, they might have fled back to Egypt at the prospect of war. Having escaped the frying pan, they ostensibly entered into the fire. For H’Shem had a strategy in mind, in order to bring about the demise of Pharaoh, and his army who had pursued the Israelites into the wilderness.

In order to lay a trap for Pharaoh, H’Shem brought B’nei Yisrael to a gorge at the edge of the sea. As Pharaoh’s army closed in on them, the Children of Israel began to panic. Yet, Moshe said to them, “Do not fear, stand still, and see the salvation of the L-RD, which He will show to you today” (Exodus 14:13, Israeli Bible).

As for Pharaoh, he apparently thought that Israel was indeed trapped at the Sea of Reeds, as if one of his own gods, whose idol stood there as a towering giant near the gorge, was somehow powerful enough to bring Israel as prey into the hands of Pharaoh, so that he could retrieve what he and his people still considered to be “their slaves.” His perception, based on his trust in the deities that he worshipped, contributed to his deception. For there is only one Master of the Universe, Who has prominence over the affairs of mankind. Pharaoh’s shortsightedness prevented him from seeing the situation in any other way than what appealed to his sense of self, pride, and stubborness.

Additionally, Pharaoh had been shown the sovereignty of the Almighty’s hand, Who proved Himself to be more powerful than the Egyptian gods. Yet, he remained recalcitrant, unable to perceive reality through any other lens, other than his own narrative norm. He suffered greatly for this myopia, inasmuch that he himself was doomed to be drowned in the Sea of Reeds, along with his entire army. Why were the Egyptians as well, unable to see the truth that was set out before their very own eyes? Trying to explain away the plagues, and even the splitting of the sea, as “natural phenomena,” instead of the hand of G-d, they remained stuck in their myopic vision, unaware of the false nature of their gods, and the limited reality of their worldview.

“Go and see the works of G-d, awesome in His deeds toward mankind. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.”

– Psalms 66:5-6, The Complete Jewish Tanach, chabad.org

Expect Redemption

motzei Shabbos: parashas Shemot 5782

“Go, and gather the elders of Israel together, and say unto them: The L-RD, the G-d of your fathers, the G-d of Abraham, of Isaac, and of Jacob, hath appeared unto me, saying: I have surely remembered you, and seen that which is done to you in Egypt.” – Exodus 3:16, JPS 1917 Tanach

“It was a sign for Israel. When any redeemer would come with this sign, ‘I have surely thought of you,’ they would know that he was a true redeemer.” – Midrash Tanchuma Buber; sefaria.org

A prophecy given to Abraham, speaks of a time that his descendants, “shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years” (Genesis 15:13, JPS). Therefore, this was known well to the Children of Israel, who were enslaved, that towards the end of the allotment of time given in the prophecy, they should begin to expect a redeemer. Now, the time was at hand; so, when Moses returned to Egypt from Midian, he first approached the elders, along with Aaron, who accompanied him: “And Moses and Aaron went and gathered together all the elders of the children of Israel” (Exodus 4:29, JPS).

At this pivotal moment in the lives of the Children of Israel, when they heard the words that H’Shem had given to Moses, and saw the signs given him to validate that indeed he was the one who H’Shem sent, they responded in a manner that expressed their hope, trust, and faith in H’Shem, who sent the redeemer: “And the people believed; and when they heard that the L-RD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped” (Exodus 4:31, JPS).

As we look ahead, along the trajectory that this world is heading, the days will approach whereof the light will be diminished by darkness; then, we should lift up our heads and look towards the Final Redemption. Our expectations will increase in direct proportion to our understanding that we can only place our trust in H’Shem. “And it is a time of trouble unto Jacob” (Jeremiah 30:7, JPS). The birthpangs of Moshiach (Messiah), the travails that will be brought upon the world, will precede the Final Redemption (Sanhedrin 97a).

Birth of Moses

parashas Shemot 5782

“And there went a man of the house of Levi, and took to wife a daughter of Levi. And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months.” – Exodus 2:1-2, JPS 1917 Tanach

Towards the end of Joseph’s life, he explained to his brothers, that G-d would surely visit his people – pekod pekodti – a redeemer shall come. This was the assurance given to his brothers, so that their descendants who would meet with challenging times, culminating in their enslavement in Egypt, would have hope for their redemption down the road. After 136 years of slavery, a redeemer was born, who was named Moses. Torah describes him as טוב – a “goodly” child. Commentary explains that, “When he was born the whole house became filled with light” (Rashi on Genesis 2:2, Sotah 12a; sefaria.org).

Additionally, “the meaning of this goodliness is that she saw in him some unique quality which, in her opinion, foreshadowed that a miracle would happen to him and he would be saved” (Nachmanides, sefaria.org). Therefore, she took it upon herself to seek a way to save him; and, after three months she placed him in an ark (תבת) that was “made of reeds, and “daubed it with slime and with pitch; and she put the child therein” (Exodus 2:3), and she laid the ark near the reeds, by the bank of the River Nile.  Thus, the prophecy was set in motion, as conveyed by the sages, “that Miriam prophesied, ‘Mother is destined to bear a son who will deliver Israel’” (Nachmanides, sefaria.org).

All of this was required, because of the decree that had gone out from Pharoah’s court, “And Pharaoh charged all his people, saying: ‘Every son that is born ye shall cast into the river, and every daughter ye shall save alive” (Exodus 1:22). Yet, that day, Pharaoh’s daughter, who was named Batya, was by the river, and saw the child. She brought the child into the court, to raise as her son. Thus, was the redeemer’s life preserved in the very place that the command had been issued against his life. Moreover, Moshe’s sister, Miriam was watching nearby the river to see what would happen; Pharaoh’s daughter, Batya told her to fetch a Hebrew woman to nurse the child; so, of course, Miriam brought the child’s mother to Batya, to nurse him for two years. So, Moshe grew up cognizant of his Hebrew heritage, because of the instruction given to him by his natural birth mother.