Torah – Page 12 – The Tree of Life

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

shiur Vayikra 5783

weekly Torah reading: parashah Vayikra 5783 – Renewal of Committment

“When any man of you bringeth an offering unto the L-RD.”

– Leviticus 1:2, JPS 1917 Tanach

The Hebrew word for offering is korban. The shoresh (root word) of korban is KRV, meaning “to draw near.” Therefore, the act of bringing an offering has the connotation of drawing near to H’Shem. According to Akeidas Yitzchak, the olah offering, in particular, represents prayer from the heart, because the olah completely ascends to H’Shem. Therefore, in like manner that the entire animal brought as an olah offering is consumed on the mizbeach (altar), so too, it can be said, that our prayers of the heart ascend to G-d.

Interestingly enough, the name associated with the korbanot is YHVH, the name that denotes H’Shem’s Attribute of Mercy. Since the korban is not associated with the name, Elokim that represents the Attribute of Justice, the implication is that an offering permits us to draw near to H’Shem, because of His mercy towards us. Although the world was first created with the Attribute of Justice, denoted by the name Elokim (the name of G-d that first appears in the Creation narrative), later, the name YHVH appears, because the world could not survive without Mercy (see Rashi, Genesis 1:1).

H’Shem’s Attribute of mercy makes an allowance for reconciliation through atonement, by way of a korban. The first offering was made for mankind by H’Shem, for the sake of Adam and Chava, when they disobeyed Him and ate from the Tree of Good and Evil. Furthermore, He covered them with clothes derived from the offering (see Genesis 3:21). That an offering was indeed made is alluded to by a particular commentary that speaks of the mate of Leviathan being slayed by G-d, in order to clothe Adam and Chava (Chizkuni, R. Bachya, commentary on Genesis 3:21).

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.

parashas Vayikra 5783

“When any man of you bringeth an offering unto the L-RD.”

– Leviticus 2:2, JPS

The completion of the Mishkan was followed by the manifestation of H’Shem’s presence, in the form of a cloud that filled the Tabernacle, and prevented Moshe from entering. Then H’Shem calls (vayikra) to Moshe from the Ohel Moed (Tent of Meeting); He proceeds with instructing Moshe to speak to B’nei Yisrael, concerning the bringing of a korban (offering). The Hebrew word, “korban” is derived from the shoresh (root word) KRV, meaning to draw near. This implies that the offerer draws near to H’Shem through the bringing of an offering.

The passage continues by describing five general types of offerings, beginning with the olah. The olah represents spiritual elevation, because the entire offering is burnt on the mizbeach (altar), sending the smoke to shomayim (heaven). The word olah is connected to the word aliyah, meaning to ascend. Next, the meal offerings are mentioned: “And when any one bringeth a meal-offering unto H’Shem” (Leviticus 2:1, JPS). Literally, the verse reads, “when a soul brings a meal offering.” This is because a poor person who brings a meal offering, it is as if he offers up his own soul” (Rashi).

Next, the Torah discusses shloshamim (peace offerings), meant to reconcile the offerer to G-d and man. After this, the chatas (sin offering), and the asham (guilt offering) are mentioned. Both of these were brought specifically to atone for sin. Yet, the olah, burnt offering could also be made on a voluntary basis to atone for impure thoughts. All of these offerings give us an indication of what we need to be concerned about in our relationship to H’Shem.

Today, there are no offerings to bring, except for our prayers. When we confess our sins, from a place within ourselves, denoting a sincere heartfelt recognition of the gravity of our aveiros (sins), we may ascribe to the words of the psalmist, “The sacrifices of G-d are a broken spirit; a broken and a contrite heart, O G-d, Thou wilt not despise” (Psalm 51:19, JPS 1917).

Mind Tapestry

Motzei Shabbos: Vayakhel-Pekudei 5783

The paroches (partition) separated between the area where the Ark was kept and the less holy area of the Mikdash (sanctuary). Consider the variety of materials used, “blue, and purple, and scarlet, and fine twined linen; with cherubim the work of the skillful workman shall it be made” (26:31, JPS 1917 Tanach). According to the Talmud, the craftsmen “embroidered the place where they had designed” (Yoma 72b). Thus, first a pattern was made on the material, then they embroidered the design.

Our thoughts are woven together, forming a tapestry in this life. The nature of our thoughts will determine the quality of the tapestry. Our thoughts surface first in our mind; these thoughts may be likened to a pattern that is based upon our soul; therefore, the design that is eventually woven in our lives is a reflection of who we are.

Yet, our personalities may often influence the overall design of our soul, either positively or negatively, dependent on what kind of thoughts occupy our minds. If only the true light of the soul could shine through, irrespective of our own limiting factors, then the woven result would reflect that light.

This has to do with the basic mechanism of the soul, inasmuch that our lower nature may interfere with our higher aspirations. Therefore, like skilled crafts-persons, we need to discern positive from negative, right from wrong, and light from darkness, so that we can weave a pure tapestry.

Additionally, consider that in regard to our thoughts, the tapestry we weave separates to some degree, between our inner sanctuary (the depths of our mind), and the persona we present to the world. Only behind the paroches (partition) of our soul, i.e., behind our thought life, we may connect on an intimate level with H’Shem, whose presence appeared upon the Ark cover, between the two golden cherubim, behind the paroches (veil).

The Wise Craftsman

weekly Torah reading: parashas Vayakhel-Pekudei 5783

“And He hath filled him with the spirit of G-d, in wisdom, in understanding, and in all manner of workmanship.” – Exodus 35:31 JPS, 1917 Tanach

Moshe assembled B’nei Yisrael, reiterating what H’Shem had commanded to him, while on Mount Sinai, to speak to them that they bring an offering – willingly from the heart – to contribute materials to build the Mishkan (Tabernacle). Bezalel is chosen by H’Shem to oversee the entire project, that would amount to a great artistic endeavor; moreover, Bezalel is endowed by H’Shem with the Spirit of G-d (Ruach Elokim), in wisdom, in understanding, and in knowledge” (Exodus 35:31).

The Talmud notes, in Berachos 55a, that these same qualities were used by H’Shem to create the Heavens and Earth, as is found in Mishlei (Proverbs 3:19-20). This insightful comparison points towards the idea that the Mishkan (Tabernacle) itself is a reflection of Heaven on Earth.

Inasmuch that H’Shem’s Presence (the Shechinah) dwelt in the Mishkan between the two golden Cherubim on the cover of the Ark of the Covenant, from where H’Shem spoke to Moshe, the Mishkan encapsulated a smaller rendering of H’Shem’s Glory in Shomayim (Heaven), where, according to the vision of the prophet Ezekiel (see Ezekiel 10:1), H’Shem is surrounded by Cherubim.

In consideration of the designation of the Mishkan as a place where the Shechinah would dwell, it is all the more understandable why its master craftsman was endowed with the same qualities that H’Shem used to create the Heavens and Earth: a microcosm of the whole (according to Akeidut Yitzchak), the Mishkan required more than artistic capabilities; rather, it called for divine intuition, in regard to making patterns found in the Heavenly Realm.

Incidentally, that may be the reason that the most-used color of various components of the Mishkan was techiles (a specific hue of blue), denoting a similarity to “the sea that resembles Heaven; and, Heaven resembles the Throne of Glory,” as mentioned in the Talmud, tractate Menachos 43a, based on Exodus 1:24, and Ezekiel 1:26.

“The L-RD 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, JPS 1917 Tanach

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Entering the Cloud

weekly Torah reading: parashas Vayakhel-Pekudei 5783

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

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.

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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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