Tag: Torah

Shabbat Parah Adumah

The parumah adumah (red heifer) offering is slaughtered outside of the camp; it is completely burned in fire. Hyssop, cedar wood, and crimson thread are thrown into the fire with the red heifer. The ashes are used in a specific manner – only sparingly mixed with mayim chayim (living water; i.e. from a water source like a river). The purpose of this water with the mixture of ashes is to purify people who have come into contact with a dead body, and, therefore tamei (unclean). The water is sprinkled upon them on the third and the seventh day of their purification.

Paradoxically, the kohein who is tahor (clean) becomes tamei (unclean) when he performs the offering of the parumah adumah. This is the paradox: the very ashes of the red cow that cause an unclean person to become clean, also cause the pure person, who prepares the ashes, to become impure. “Who can bring a clean thing out of an unclean?” (Job 14:4, JPS 1917 Tanach). Only G-d. We also learn that the account of the passing of Miriam occurs right after the description of the chukat of the parumah adumah. The Sages infer that this exemplifies, how like an offering brings atonement, so does the death of a tzaddik (righteous person) bring atonement.

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

parashas Tzav 5782

“And the fire upon the altar shall be kept burning thereby, it shall not go out; and the priest [kohein] shall kindle wood on it every morning.” – Leviticus 6:5, JPS 1917 Tanach

No other offerings could precede the morning olah, the first of the two tamid offerings, made in the morning and the afternoon; thus, every morning the first order of business in serving H’Shem, for the kohein, included adding wood on the mizbeach, before offering up the olah (Bava Kamma 111a). According to the Talmud, two logs of wood were added to the fire on the mizbeach (outer altar) every morning and evening (Yoma 27b). Yet, prior to this, the remnant of ashes from the remaining parts of the olah offering from the previous night, were first collected, and set aside near the mizbeach (altar). Then, the kohein changed out of his sacred clothes to used garments, in order to bring those ashes outside “to a pure place.” (Leviticus 6:4).

The changing of garments signifies a delineation between the sacred and profane, inasmuch that the transition from one service to another required different garments. The separating of the ashes, placing them in a pile next to the mizbeach (altar) was one service. Taking the ashes outside to a pure place was another. The second set of garments were bound to be soiled, when bringing the ashes outside to the third camp. This was a designated area, further away from the mishkan (tabernacle). Each camp, at an increasingly further perimeter around the mishkan had its own level of holiness.

This denotes the overall theme of sacred and mundane found Torah, as well as in our own lives. At least, we are called to denote a difference between secular time (the six days of the week), and sacred time (the Sabbath). Also, to bring an awareness of the Shechinah (G-d’s Presence) into our lives, we need to create room for doing so, in both time and space. Primarily, this awareness may be fostered, by settling our minds, and creating a space within ourselves, in order to focus on our connection to H’Shem. This may be done, not only on Shabbat; rather, also on other days of the week by finding a little bit of quiet time for ourselves. To foster that connection to G-d, is called hisbodedus – a type of meditation of the heart. May we keep the fire of our avodah (service) to H’Shem burning on a continual basis.

Negative Thoughts

motzei Shabbos: Vayikra 5782

“If one’s offering [korban] is an elevation offering [olah]” – Leviticus 1:3

The Hebrew word korban, meaning “offering,” is derived from the shoresh (root word) קרב, meaning “to draw near.” Thus it is implied that an offering serves “to bring us closer to G-d as well as to elevate us” (R’ Hirsch). The olah (elevation offering) has the potential to raise the spiritual level of the person who brings that offering. R’ Hirsch further comments that the offering’s name reflects its purpose, which is to raise its owner from the status of a sinner and bring him to a state of spiritual elevation.

Additionally, the olah is brought by someone who seeks to repent of sinful thoughts that have not actually been enacted.  The olah offering  may serve as an atonement for those negative thoughts, that seem to involuntary present themselves at times in a person’s mind. This would include the imagination; especially, if one permits the imagination to entertain these negative thoughts.

It is interesting to note that the righteous Iyov (Job; see Ezekiel 14:20, Job 1:1), “would rise early in the morning, and offer burnt offerings [olot, from olah]” for his children, because he said to himself, “it may be that my sons have sinned, and cursed G-d in their hearts” (Job 1:5, Tanach). Iyov made olah offerings for his children, on a continual basis, always after the days of their feasting (see Job 1:4-5). How much more so, should we in our own lives ask forgiveness of G-d for the sinful thoughts in our hearts.

parashas Vayikra 5782

“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 קךב, 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, will our prayers of the heart ascend to G-d.

Interestingly enough, the name associated with the korbanot is H’Shem (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: for, 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 H’Shem (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 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).

Today, in our own lives, without the “covering” of our sins by way of atonement through our own heartfelt repentance, we are left without protection from the harsh winds of judgment. We may be chastised by G-d, until we are brought back to ourselves, and our plight in this world. What do we have to bring to H’Shem, except for ourselves? In other words, our lives may be made an offering, so to speak, by committing ourselves to following a righteous path.

The less we seek to define our values according to our own understanding, the more we offer ourselves to the path defined for us by a higher authority. Lest we place ourselves above the divine decrees, given to us at Sinai, we must humble ourselves before our Maker. This is the path of righteousness, made clear all throughout kitvei kodesh (holy scripture), so that we may live a life of self-restraint, moral awareness, and in awe of H’Shem.

The Sweetness of Torah

Sweeten the words of Your Torah in our mouth.

– Blessings of the Torah

What was once pleasant, has become unpleasant. The wisdom of the Torah has given place to the wisdom of the world, without any recourse to the truths of our ancestors. Rather, for many amongst the children of Seth in the diaspora, the traditions of Judaism may still flourish, yet, without the substance. If we only knew what we were missing, we would pray, “sweeten the words of your Torah in our mouth.” In other words, we would feel compelled to learn of the words and instructions of Torah, to the extent that they would appeal to our sense of priorities, and what is important in our lives. Rather than rejecting them as passe, unenlightened, or contrary to our progressive sensibilities, we would yearn to receive them, if only G-d would somehow cause us to appreciate their flavor, taste, and essential ingredients.

We have forsaken “the fountain of living waters,” and constructed “cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13, JPS). When we thirst for something more constant in our lives to bring us peace, contentment, and lasting joy, we turn elsewhere, without realizing that only pure water from the Source of all that exists can supply us with any refreshment of lasting value. And, still, we yearn for something more than the ephemeral pleasures of life. For G-d has planted eternity in the heart of mankind, so that we might seek to know Him beyond time and space. Only a transcendent G-d, Who is able to transcend our own understanding, can give us anything of lasting joy in this world and the World-to-Come. His wisdom, contained in Torah, within the narratives of creation and fall, the lives of Abraham, Isaac, and Jacob, Joseph and the Exodus, plus the giving of the Torah at Sinai, and all of the commandments are rich in value.