Tag: Tetzaveh

Let the Light Shine

motzei Shabbos: parasha Tetzaveh 5783

(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

The Enlightened Soul

weekly Torah reading: parasha Tetzaveh 5783


“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). In like manner that the menorah gave off the light, within the confines of the Kadosh, so, too, dose G-d illuminate our soul.

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 is in alignment with the conscience.

Taking this a step further, when in accord 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).

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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.

Carry On

motzei Shabbos: parashas Tetzaveh 5782

“And thou shalt make staves of acacia-wood, and overlay them with gold. And thou shalt put the staves into the rings on the sides of the ark, wherewith to bear the ark. The staves shall be in the rings of the ark; they shall not be taken from it.” – Exodus 25:15, JPS 1917 Tanach

On the commandment, “they shall not be removed from it” (Exodus 25:15), R’ Hirsch comments that because the poles that were placed in rings on the sides of the Ark of the Covenant were to always remain there, to carry the Ark, this symbolizes that the Torah itself is not bound to any one place; rather, wherever one goes, the teachings are meant to accompany us. G-d’s words are meant to be our companions, so to speak, even as we look towards His presence to guide us.

The same idea holds true, chronologically, that the veracity of Torah carries its own weight, and holds true across the ages. Thus G-d’s commandments should be no less compelling today, then they were on the day that they were given at Sinai. Even so, many forces in society tug at the heartstrings of human beings, attempting to lure one’s understanding away from the truth. We are challenged to remain steadfast, by not going along with the zeitgeist (spirit of the age); rather, that we remain loyal to G-d, even though many people may view the commandments as passé, a relic of the past.

G-d’s words throughout kitvei kodesh (holy scripture) are a moral compass, especially in times of tumult and confusion. Without the express knowledge of the pure unadulterated truth, how can mankind even know left from right, up from down, or good from evil? In general, we would not even know what direction we are headed, unless we have the “divine blueprint of life” to guide us along the way. So, let us not stray from the path, nor err in our judgment, as we encounter various elements in society that are not in accord with the truth. For, truth is not relative; rather, truth is an essential constant, like a compass always pointing in one direction.

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.

Crushed for the Sake of Purity

parashas Tetzaveh 5782

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

H’Shem instructs Moshe to command B’nei Yisrael to provide the olive oil that will be used for the seven-candled Menorah, residing in the Holy Place of the Mishkan (Tabernacle), outside of the paroches (curtain) that served as a veil, dividing the Kadosh Kadoshim (Holy of Holies) where the Ark of the Covenant was kept, from the Kadosh [Holy], where the Menorah, Showbread Table and Incense Mizbeach (Altar) were placed.

The light of the Menorah represents the light (ohr) that existed at the beginning of Creation; yet, this light was hidden after the sin of Adam, and reserved for the righteous in the Kingdom. Even so, there is a light that shines in the darkness of our lives, despite all of the years of oppression. “I will bear the indignation of H’Shem, because I have sinned against Him; until He plead my cause, and execute judgment for me; He will bring me forth to the light, and I shall behold His righteousness” (Micah 7:9).

We are likened to the olives that are crushed, until a drop of pure olive oil is produced, representing the transformation of our brokenness into a purity of heart that only occurs after surviving the many nisyanos (challenges) in our lives. Perhaps, this is why the people themselves were commanded by Moshe to bring the purest olive oil for the light of the Menorah that burns continually, i.e., to emphasize our plight in the world that would reveal the light that shines in the darkness on a continual basis – the ner tamid. For “H’Shem shall be unto thee an everlasting light” (Isaiah 60:19, JPS).

 

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.