Tag: Torah

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.

Take for Me

parashas Terumah 5782

“Speak unto the children of Israel, that they take for Me an offering; of every man whose heart maketh him willing ye shall take My offering.” – Exodus 25:2, JPS 1917 Tanach

While H’Shem conversed with Moshe on Mount Sinai, He gave him the instructions for the building of the Mishkan. In order for the Mishkan [portable tabernacle in the desert] to be built, first, a collection was necessary. The collection was a freewill offering of the people for H’Shem, for the sake of building a sanctuary, where H’Shem would dwell. Everyone gave according to what their heart inspired them to give.

The Hebrew word, “lakach” is translated as “take;” although, “bring for Me an offering” would seem more linguistically correct. According to many commentators, the Torah is teaching us that when we bring an offering, we are actually taking for ourselves. I.e., the benefits of giving to a G-dly cause, outweigh the cost. We receive much for our efforts, for we have a reciprocal relationship with H’Shem. When we give, we are blessed with abundance, as is written elsewhere.

For example, regarding the tithes, brought during the first Temple period, it is written, “Bring ye the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, saith the L-RD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency” (Malachi 3:10, JPS).

The Central Focus

parashas Terumah 5782

“Make its seven lamps—the lamps shall be so mounted as to give the light on its front side.” – Exodus 25:37, sefaria.org

“Their light should be directed in the direction of the front of the central branch which forms the candlestick proper.” – Rashi, sefaria.org

“Inasmuch as the lights symbolized spiritual “enlighten-ment,” the lesson is that in all our efforts at obtaining such enlightenment, and during all the digressions that the pursuit of such disciplines necessarily entails, we must never lose sight of the direction in which we are striving and keep this central idea of such enlightenment resulting in us becoming better servants of the Lord, constantly in front of our mental eye.’” – Sforno, sefaria.org

According to Rashi, the seven-candled menorah, that rested in the mishkan (sanctuary), was lit in a way whereof the wicks set in oil on the top of each of the seven branches faced the central branch. They illumined the light that shone in the middle of the menorah with their own light. In a manner of speaking, they reflected back the glory of the center light, with their own.

We can learn from this to let our efforts during the week, three days preceding Shabbos, and three days following the Shabbos, enliven the quality of our Shabbat. The weekdays must be “directed” towards the sanctity acquired on Shabbos from Above. Yet, the relationship is reciprocal, in like manner that our own efforts will influence the quality of sanctity that we experience on Shabbos, so does Shabbos influence the mundane days of the week.

Here, the central light represents Shabbos, while the six other lights represent the end of the “work week,” and the beginning of the new week after Shabbos. It is a profound teaching, because it is implied that the spiritual quality of Shabbos somehow nourishes the three preceding days, as well as the three days that follow the Shabbos.

The mundane days of the week require our efforts at dedicating the hours of each day towards higher purposes, despite their mundanity. As mentioned previously, this will also benefit the quality of our individual experience of Shabbos. Yet, the light from Shabbos, in and of itself, increases our sense of kedushah, in a tangible way. One can “feel” the holiness of the seventh day, especially when immersed in its observance.

Inner Sanctum

parashas Terumah 5782

 “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.

“Who shall ascend to the mountain of the L-RD? And who shall stand in His holy place? He that hath clean hands, and a pure heart.” – Psalm 24:3-4, JPS

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.

“Rest in the L-rd, and wait patiently for him.” – Psalm 37:7

His Presence

parashas Terumah 5782

“That I may dwell among (within) them:”

“It does not say ‘within it,’ which means that the place that G-d will sanctify to dwell there is within the children of Israel that encircle the Tabernacle with four banners.”

– commentary, Or HaChayim; sefaria.org

The key element of this rendering is based upon the translation of the Hebrew shoresh (root word) תוך, as “within,” instead of the usual translation of the word as “among.” This shift in the use of prepositions changes the intent of the pasuk (verse) to a more personalist expression, having to do with making ourselves dwelling-places for the Shechinah (G-d’s Presence). According to Or Ha-Me’ir, a Chassidic sage who sat the Maggid’s table, this is precisely what encompasses our avodah, namely that we should focus on preparing ourselves to be fit vessels for G-d’s Presence (Speaking Torah Vol. 1).

Elsewhere, the understanding is conveyed that if it were not for the sin of the golden calf, B’nei Yisrael would have continued to have a direct connection to G-d, so that the building of the mishkan would not have been necessary. How may this be understood within the framework of making ourselves dwelling places? It is as if to say that, initially, that task would have been already accomplished through the spiritual cleansing of B’nei Yisrael. After passing through the Sea of Reeds, the forty-nine day tikkun (rectification) that had already begun, from the time that they left Egypt, continued up until the day of the Revelation at Mount Sinai. Yet, with the sin of the golden calf, our forebears fell from their lofty status.

The actual Mishkan (portable tabernacle in the desert) was built, so that G-d’s presence could indeed dwell amongst the people, within the encampment of the twelve tribes of Jacob around the Mishkan. G-d’s presence in the mikdash (sanctuary) was hidden from the eyes of the people; although, the Cloud of Glory that hovered over the Mishkan was visible to the people; this was an external manifestation of the Shechinah. Yet, the ultimate intent of the commandment, to foster our own sanctity, so that we ourselves become a sanctuary for His Presence, remains intact, as the more challenging task gradually over time as a tikkun, because this requires our own efforts at self-improvement to the degree that we become fit dwelling-places for the Shechinah.

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.

Hear Ye, Hear Ye

parashas Mishpatim 5782

“And he took the Book of the Covenant and read it within the hearing of the people, and they said, “All that the L-rd spoke we will do and we will hear.” – Exodus 24:7, Tanach, chabad.org

The crux of avodah (service) is built on faith, as is mentioned elsewhere, “the righteous shall live by his faith” (Habakkuk 2:4, JPS). When the children of Israel received the commandments at Sinai, they responded, na’aseh v’nishmah – we will do and we will hear. In other words, we will first agree to perform the commandments; then, we will hear from you of what they consist. Nishmah also translates as “to understand;” therefore, “we will do, and we will understand.” Rather than having to scrutinize the commandments, to get an idea of what was being received, they inferred that over time they will progressively understand the significance of the commandments. Thus, rather than blind faith, in accepting the commandments, they knew that understanding is secondary, to performing the commandments.

These concepts are oft fallen upon deaf ears, so to speak, because of how we are conditioned to think. Today, everything is subjected to the ego of the individual, because we feel compelled to decide for ourselves, whether a teaching, belief, or idea, is in accordance with our way of understanding, before incorporating any aspect thereof, into our overall framework of belief, ideology, or lifestyle. Thus, everything is relative in a postmodern world, where each person is compelled to see him or herself, as the ultimate arbiter of truth, thus relegating truth as relative. And, how much moreso in the wake of cancel culture?

Furthermore, amongst many who consider themselves to be spiritual, one key precept seems to be “mix and match,” in order to create a personally tailored practice, in agreement with the soul’s desires as to what feels right. This may potentially result in being akin to the status quo, when the Israelites were without a king: “everyone did what was right in their own eyes.” A certain amount of objectivity, as well as agreement to the consensual realities of what creates a harmonious society is necessary. No man or woman is an island unto himself or herself, unless one deserts his or her fellow human beings, choosing a subjective reality, while remaining isolated in one’s own personal kingdom. This is not the way prescribed for us by the L-RD, Who is the ultimate arbiter of truth, justice, and values.

Dual Realities

parashas Mishpatim 5782

“And these are the judgments that you shall set before them.” – Exodus 21:1

“v’eilah mishpatim – and these are the judgments”

The parashas begins, “and these are the judgments.” In Hebrew, the letter vov, meaning “and,” bears significance here. For the implication can be drawn, that there is a connection being emphasized, between this parashas and the previous one. Immediately following the revelation at Sinai, whereof H’Shem “descended,” amidst the thunder and lightning, in an impressive display of His greatness, the Torah begins to list the mishpatim, a set of commandments that seem pale, mundane, and this-worldly in comparison. A simple question may be asked, in and of itself, what does this juxtaposition of opposites portray in its contrast of a heightened experience at Sinai, to the relatively dry giving forth of commandments having to do with everyday life?

All areas of life are intertwined, as characterized within the framework of Torah. G-d’s divine plan for mankind has as much to do with His appearance on Sinai, amidst the thunder and lightning, as the everyday guidelines given to us in order to regulate our conduct. Although many would conceive of religion, as somehow separate from the mundane affairs of life, this can not be the case. Also, in regard to what is considered as the spiritual realm, wherein, through prayer or hisbodedus (meditation), we may reach great heights of sublime experience that seem “out of the ordinary,” these experiences must not take precedent over our attempts to live a righteous life, in all manner of details.

Yet, perhaps, it is all too common to focus on the spiritual component, to the exclusion of leading a life based upon G-d’s commandments. Thus, a compartmentalization of spiritual experiences may occur, while conducting oneself in a manner akin to secular standards. Rather, the sublime ways that we connect to G-d should sharpen our acuity to bring down this awareness into every aspect of our lives, encompassing all areas that might otherwise be overlooked, disregarded, or not held up to the light of reason, within the perspective given to us by all of kitvei kodesh (holy scripture).

Yisro’s Belief

parashas Yisro 5782

H’Shem had made a complete mockery of Egypt. This was demonstrated in its entirety by the culmination of the judgment upon Egypt: “Pharaoh’s chariots and his host hath He cast into the sea” (Exodus 15:4, JPS 1917 Tanach). Measure for measure, H’Shem enacted judgment upon Egypt. Turning the Nile River into blood, reminded Pharaoh of his guilt, concerning his decree against male infants, that they be drowned in the Nile. The perishing of Pharaoh and his army at the Sea of Reeds was an expression of H’Shem’s judgment against Pharaoh.

Yisro, Moshe’s father-in-law, an ex-priest of Midian, “heard of all that G-d had done for Moses, and for Israel his people” (Exodus 18:1, JPS). He journeyed from Midian to the encampment at Sinai, and brought with him Zipporah, the wife of Moses, and also Gershon and Eliezer, the two sons of Moses. He proclaimed, “Now I know that the L-RD is greater than all gods” (Exodus 18:11, JPS). He continued, by implying that in the same manner that the Egyptians conspired against the Children of Israel, so was Pharaoh and his army destroyed. I.e., measure for measure, by means of water.

Yisro had worshipped many gods; and, according to Tanchuma, he had renounced idolatry many years ago. Yet, it was not until he heard of H’Shem’s plagues against Egypt – each one symbolizing H’Shem’s superiority over an Egyptian god – and the splitting of the Sea of Reeds, when Pharaoh was defeated, that he recognized H’Shem as “greater than all gods.”

Up until then, his belief was predicated upon rational inquiry; he had his doubts about the efficacy of the many deities that he used to worship. Yet, when he heard of H’Shem’s greatness being demonstrated in a tangible way through the plagues, and the splitting the sea, his belief was upgraded to the level of knowledge, because of H’Shem’s miraculous intervention for the sake of Israel’s Redemption. In other words, “seeing is believing;” although, in this case, it was enough for Yisro to “hear” “of all that G-d had done,” for his belief to become manifest.