Torah – Page 13 – The Tree of Life

Supervision of Fate

weekly Torah reading: Parasha Ki Tisa 5783 – Supervision of Fate

In parasha 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, that otherwise might have been enacted as a result of the collective sins of Israel.

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

H’Shem provided for a way that the population of Israel could counted without recompense for their sins. The half shekel, as an atonement for sin, permitted the consequences of their sins to be deferred. R’ Bachya explained that the passage implies that because each individual was counted, this showed that every individual received supervision over their lives. “All the deeds performed by any individual are recorded” (R’ Bachya, Exodus 30:12, sefaria.org).

Therefore, we should take note of this, and know that we are also counted individually in the eyes of H’Shem. Our fate is not left to chance. Yet, this also entails a personal responsibility, to be cognizant of being held accountable for our sins. On Rosh HaShannah, when G-d exercise his supervision over our individual fates, we seek atonement, especially on Yom Kippur. Even so, every day, we may confess our sins to H’Shem, and seek His forgiveness, especially before retiring for the evening. That day, we can always start anew in the next morning.

Incense Lessons

weekly Torah reading: parasha Ki Tisa 5783

“The L-RD said to Moses: Take for yourself – spices – stacte, onycha, and galbanum – spices and pure frankincense.” – Exodus 30:34

The incense was offered every day in the morning, and in the afternoon. The incense fragrance connotes the understanding that we are to serve G-d in a pleasing manner; inasmuch that we are His servants, it is our responsibility to please Him. Moreover, He would like us to develop the inward desire to serve Him. This is reflected in the two ways of obeying His commandments – out of fear (awe, reverence, and respect), and out of love.

To observe His commandments out of reverence, requires acknowledgment of H’Shem as “the L-rd thy G-d who brought you out of the land of Egypt” (Exodus 20:2). Accepting the sovereignty of H’Shem is primary; once we accept His authority, then the commandments follow as divine decrees (Baal Halachos Gedolos).

Lifting up our hearts to Him will help us to develop ahavah (love) for Him. In serving Him out of love, we are commanded to love him with an undivided heart (Sifrei), as is written, “thou shalt love H’Shem thy G-d with all thy heart, and with all thy soul, and with all thy might” (Deuteronomy 6:5). Moreover, Maimonides writes, “Once a person loves G-d appropriately, he will fulfill the commandments out of love” (Hilchut Teshuva 10:2).

Both love and fear are necessary, like the wings of an eagle; for without fear (awe, reverence, respect), there is not the proper attitude conveyed towards Him. Without love, we may not be able to fly towards Him, higher and higher on our journey; yet, we continue climbing, as it is, for we will reach Him with dveykus: constant clinging to His Essence.

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.

motzei Shabbos: Terumah 5783

motzei Shabbos: parasha Terumah 5783 – Everlasting Values

“Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him.” – Exodus 25:2, JPS 1985 Tanach

The sin of the golden calf preceded the building of the mishkan (tabernacle). The gold used to build the calf, was contributed by the men, who gathered the earrings for the cause of making an idolatrous calf. “Take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me” (Exodus 32:2, JPS 1985 Tanach).

When Moses returned from on top of Sinai, he shattered the tablets upon discerning the idolatrous revelry focused on the golden calf; thus, in effect, the covenant was symbolically broken upon its intended reception (Jeremiah 31:32). Incidentally, the covenant was not renewed, until Moshe spent another forty days on the mountain; and, brought down the second set of tablets.

Yet, first, Moshe pleaded on behalf of B’nei Yisrael for H’Shem to forgive their descent into idolatry. Moreover, it can be understood that even before the actual transgression, the remedy for the sin had already been given to Moshe on the mountain, when he received the instructions regarding all of the details for the building of the Mishkan (Tabernacle). For, “the Tabernacle was a form of atonement for the sin of the golden calf” (Or HaChayim, JT Shekalim 1:5, sefaria.org).

The collection itself of the materials for the construction of the mishkan served as a form of repentance; inasmuch that the collection was designated as a free will offering; this reflects the nature of teshuvah (repentance). Or HaChayim explains that this is the reason why the collection was not made mandatory; instead, everyone contributed of their own free will, inclination, and what their heart compelled them to give; otherwise, “they would not enjoy the atonement for their participation in the sin of the golden calf” (Or HaChayim, sefaria.org).

The essential nature of the Mishkan reveals a hint as to why this type of repentance led towards reconciliation with H”Shem. The Mishkan is where H’Shem’s presence dwelt, in a visible way when the clouds of glory would hover over the Tabernacle. There is an inherent transition enacted amongst the people, from idolatry to the worship of H’Shem, indicated by the difference between them freely contributing gold for the golden calf; versus giving freely from their heart for the tabernacle that will enable the worship of H’Shem. We may also make that transition in our lives, from the idolatry of the modern world, towards the everlasting values given to us at Sinai.

The Presence of G-d

parasha Terumah 5783 – Winds of Change

“And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.” – Exodus 25:22, JPS 1917 Tanach

In a world gone awry, renewed after the Mabul (Great Flood); yet, its people scattered when they attempted to challenge G-d for supremacy, by the time of Abraham, it had descended into idolatry. Yet, G-d called out to Abraham, who heeded the call as the first monotheist, tasked with drawing others to the One True G-d, and inheriting the earth through his descendants.

That plan becomes challenged by Pharaoh, who enslaved the Children of Israel, until G-d broke the shackles of their bondage, and brought them out of Egypt to become a people unto Him. At Sinai, when the Ten Commandments were given, this paralleled the Ten Utterances at the dawn of Creation (See Genesis 1), symbolizing the renewal of the earth through G-d’s words to be carried out by His people.

And, the meeting place between G-d and man was also established: “And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony” (see above). This became the focal point for the encampment of two million people in the desert, and subsequently, re-established in Jerusalem, within the inner recesses of the Beis HaMikdash (House of the Sanctuary; i.e., the Temple).

From here, the sanctity of the Holy One emanated through His Presence, and the worship that continued there, even when the Ark of the Covenant was no longer within the Temple. Today, the Jewish people fervently pray at the Western Wall, in hope and expectation of the restoration of all things, when G-d’s presence will once again manifest on earth.

Sanctification of the Soul

weekly Torah reading: parasha Terumah 5783

The sanctification of our lives is dependent upon recognizing the difference between sacred and mundane. Additionally, it is possible to delineate the sacred and most sacred. In light of a godly perspective, we may characterize these aspects of our lives based upon the Tabernacle: the Mishkan contains two spaces within, 1). the Kadosh Kadoshim (Holy of Holies), where the ark of the covenant was kept; and, 2). the Kadosh (Holy), where the incense mizbeach, menorah, and showbread table were contained.

The three components within the Kadosh, may be said to represent prayer, wisdom, and kitvei kodesh (holy scripture). Inasmuch that it is written, “man shall not live by bread alone, but by every word that proceeds from the mouth of G-d,” we may view bread as symbolic of the word of G-d. The light of the seven-branched menorah was maintained by seven oil lamps on the top of each branch. In kitvei kodesh, both light and olive oil represent wisdom. And, finally, the smoke of the incense mizbeach (altar) is indicative of our prayers rising up toward Heaven.

These components were essential to the avodah (service) of the Mishkan, performed by the Levites. Their corresponding attributes are key for our own personal avodah (service) to G-d. If we “feast” upon the word of G-d, then we are providing ourselves with a rich banquet of truth, and the values derived thereof, in order to nourish our soul. Through abiding in the word, we will acquire wisdom; and, our prayers may be based on scripture as well, even those that we form within our heart.

Additionally, the significance of the Kadosh Kadoshim (Holy of Holies), where the ark resides, as the repository for the commandments of G-d. The commandments are the backbone our uprightness in the eyes of G-d. Also, consider that G-d’s presence rested upon the kapores (cover) of the ark; this may remind of G-d’s presence within us, when we make ourselves tabernacles, sacred vessels for His presence – the Shechinah. The inner sanctum of our souls, where only we may reside, along with G-d’s presence, is a place where G-d may communicate to us as individuals through our intuition, insight, and dreams.

Inner Sanctum

weekly Torah reading: parasha Terumah 5783

“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.

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.

A Concerted Effort

The achronim yomim (end of days) are upon us, and the footsteps of Moshiach (Messiah) are evident in the sands of time. This is the last generation, as is mentioned in kitvei kodesh (holy scripture), “the generation to come…” shall praise the L-RD: (Psalms 102:19). Yet, the unrighteous shall continue in their ways, as the righteous strive to become more holy and devoted to the L-RD. The lines are being drawn, and we are called to return to Him with all of our heart and soul (Deuteronomy 30:2).

Where do each of us stand, as individuals before our Creator? This question is more important in our lives, than the many questions that we might ask ourselves in regard to the calamities of the world. Not that these other questions should remain unasked; the answers may help us to look past the apparent chaos on the surface toward the import of these events as a whole. Yet, they can also serve, unfortunately, as distractions from our path in life, as human beings created in the image of G-d and given the divine blueprint of life.

As mankind assembles upon earth to recreate the world, this is being done according to man’s image and design, relegating G-d and his divine plan to be cancelled out from the public domain. Yet, G-d is not a concept, nor an idea that can be forgotten, as if it is no longer tenable, in the eyes of His own Creation. He exists inasmuch that He does, outside time and space, watching over His creation, and yearning for our return to Him.

The acknowledgment of a Creator allows for the subsequent acceptance of responsibility to follow in His ways, prescribed for mankind since the beginning of time, when Adam and Eve lived in harmony with the Creation in Gan Eden (the Garden of Eden). We were commanded to be stewards of the earth, in service to the Creator (Genesis 1:28; 2:15).

Within the framework of having been placed in the Garden of Eden, serving G-d in obedience fosters the harmony between us and His creation. Having stepped out of line, the harmony was broken. Mankind’s reconciliation with His Maker today is necessary to regain the lost paradise on earth that He originally intended for mankind.

Yet, this cannot be done unilaterally on our own, without His blueprint for humanity; nor, without spiritual assistance through the grace bestowed upon the soul who aspires to reach out to Him and yearns for the peace that cannot be taken away by the brokenness of the world, nor even our own brokenness. This peace cannot be given to us through any external means, nor brought about by the designs of mankind for a utopia, irrespective of the original intentions of His Creator. Let us return to the original design for our lives, through a reconciliation with G-d.