Tag: Torah

Central Glory

drash for parashas Bamidbar 5781

“The L-RD spoke to Moses and Aaron, saying: ‘The Israelites shall camp each with his standard, under the banners of their ancestral house; they shall camp around the Tent of Meeting at a distance.’”

– Numbers 2:1-2, JPS 1985 Tanach

B’nei Yisrael were encamped around the Mishkan, according to their tribal affiliation. Aaron’s family and Moshe’s family were encamped on the east side, facing the front of the Mishkan. The Levites were encamped on the other three surrounding sides of the Mishkan. The rest of the twelve tribes were encamped further away from the Mishkan, three tribes on each side, north, south, east, and west.

The Levites were assigned the tasks, regarding the carrying of the Mishkan. B’nei Yisrael had been encamped at Sinai; now, these responsibilities were given, specifically, to each of the three Levite families, in preparation for the movement of the camp. First, a census was taken, of all the men eligible for war. The Levites were counted separately; they were chosen “to do the service of the tabernacle” (Numbers 3:6-8, JPS).

At the center of the encampment of the B’nei Yisrael [the Children of Israel] was the Mishkan, meaning “dwelling place.” This is where H’Shem’s presence, the Shechinah dwelt. The Hebrew word, Shechinah is derived from the word Mishkan. G-d would appear to Moses, when His presence rested between the two cherubim [golden angels], on the cover of the Ark of the Covenant. Also, He appeared within the manifestation of the Clouds of Glory to all of Israel.

Counting Sheep

shiur for parashas Bamidbar 5781

“Take ye the sum of all the congregation of the children of Israel.”

– Numbers 1:2, JPS 1917 Tanach

“The literal translation of the above mentioned verse would be, ‘Lift up the head of the entire assembly.” This rendering has two potential meanings: that the people would be lifted up to a higher spiritual status or brought down by their own unworthiness. The phrase suggests either upliftment, if B’nei Yisrael were worthy in G-d’s eyes, or chastisement, if they were not acting in accordance with His expectations of them (Ramban).

The sages note that there were nine times recorded in the Tanach, whereupon a census was taken. According to their rendering of scripture, there will be a tenth census taken in the days of Moshiach (Messiah). “The flocks again pass under the hands of him that counteth them, saith the L-RD” (Jeremiah 33:13, JPS 1917 Tanach). According to the rendering of this verse by the Targum Yonaton, the verse reads, “by the hand of Moshiach.”

The world is judged four times a year; the sages envision the judgment that occurs on Rosh HaShannah, as a census being taken, likened to counting sheep: “On Rosh HaShanah all creatures pass before Him like sheep [benei maron], as it is stated: ‘He Who fashions their hearts alike, Who considers all their deeds’ (Psalms 33:15)” (Talmud, tractate Rosh HaShannah 16a, sefaria.org).

The mashal (parable) of counting the sheep also points towards the final judgment, when all of mankind will be judged. “For I [know] their works and their thoughts; [the time] cometh, that I will gather all nations and tongues; and they shall come, and shall see My glory” (Isaiah 66:18).

“Therefore will I save My flock, and they shall no more be a prey; and I will judge between cattle and cattle. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd. And I the L-RD will be their G-d, and My servant David prince among them” (Ezekiel 34:22-24, JPS 1917 Tanach).

Divine Scrutiny

dvar for parashas Bamidbar 5781

“Take a census of the entire assembly of the Children of Israel.”

– Leviticus 1:2

The Hebrew, translated here as “take a census, literally means “to lift up the head.” literal translation, ‘lift up the head.” This can be understood in different ways. In a positive sense,  that the people being counted within the census, would be exalted. Otherwise, a negative connotation would be to have their heads lifted off from upon them, meaning demerited. This dual meaning is found in regard to Joseph’s interpretation of the butler and the baker: one who was elevated to his former status, the other who was executed (Genesis 40:13, 19). The phrase implies that if the people were worthy, they would be elevated; however, if not, they would be judged (Ramban).

The census itself, is associated with divine scrutiny from Above. Therefore, it is feasible to comprehend that there would be two possible outcomes, along a continuum: pass or fail. This is akin to the predicament every year on Rosh HaShannah, when all mankind is judged for the year. Moreover, the Judgment at the end of history, when all inhabitants on earth are judged for what manner our lives were lived. Why a census itself is a time of scrutiny is unclear; it’s as if along with counting every individual, our deeds and misdeeds are also taken into consideration for good or bad.

drash: Behar-Bechukosai 5781

“And the L-RD spoke unto Moses in Mount Sinai, saying: Speak unto the children of Israel, and say unto them: When ye come into the land which I give you, then shall the land keep a Sabbath unto the L-RD.”

– Leviticus 25:1-2, JPS 1917 Tanach

The Torah, specifically, mentions that the commandment of Shemitah, wherein the land is to lie fallow every seven years, “a Sabbath unto the L-RD,” was given on Mount Sinai. Why is this particular commandment, singled out, as being given at Mount Sinai? The Sages say, that this serves as a reminder that all the commandments, not only the Decalogue – the Ten Commandments – were given at Sinai. Yet, this still does not answer the question, why is the commandment of Shemitah given prominence?

Shemitah is a commandment that requires strong emunah (faith): for it is the trust in H’Shem to provide enough crops in the previous year, to eat, while the land lies fallow, until the third year, when the harvest arrives. Emunah (faith), the essential element that was initially exhibited at Sinai, when B’nei Yisrael committed to observing the commandments, before actually hearing them (na’aseh v’nishmah) is also required for Shemitah.

This faith is integral to receiving the commandments on Sinai, inasmuch that G-d guarantees that during the seventh year, when the land lies fallow, He provide enough food from the previous year, to last throughout the seventh year, as well as the next year, when the crops are being planted. Yet, the Torah warns of the consequence for not having faith in regard to the Shemitah year:

“And you will I scatter among the nations, and I will draw out the sword after you; and your land shall be a desolation, and your cities shall be a waste. Then shall the land be paid her sabbaths, as long as it lieth desolate, and ye are in your enemies’ land; even then shall the land rest, and repay her sabbaths. As long as it lieth desolate it shall have rest; even the rest which it had not in your sabbaths, when ye dwelt upon it” (Leviticus 26:33-35, JPS).

This chastisement was carried out towards the end of the first Temple period, as is mentioned, “to fulfill the word of H’Shem by the mouth of Jeremiah, until the land had been paid her sabbaths; for as long as she lay desolate she kept sabbath, to fulfill threescore and ten years” (2 Chronicles 36:21, JPS). Thus, failure to observe Shemitah led to the Babylonian exile.

shiur: Behar-Bechukosai 5781

shiur for parashas Behar-Bechukosai 5781

“Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the produce thereof. But in the seventh year shall be a sabbath of solemn rest for the land, a sabbath unto the L-RD; thou shalt neither sow thy field, nor prune thy vineyard.”

– Leviticus 25:3-4, JPS 1917 Tanach

What is more important, the symbol or what the symbol conveys? The sages say that on Shabbos we get a glimpse of Olam Haba (the World to Come). While we look forward to a day of rest every week, the greater import is its likeness to Olam Haba. Therefore, both the weekly Shabbos, a twenty-five hour period of rest, and what the Shabbos conveys have significance. We enjoy our day of rest in this world, and are inspired, even reassured by the forthcoming thousand year Sabbath, that precedes Olam Haba, in the next world, when the new heavens and the new earth appear (Isaiah 65:17, 66:22).

A similar question, what is more tangible, the symbol or what the symbol points toward? Regarding Shabbat, it seems quite apparent that three festive meals, two of them preceded by Kiddush, are well worth waiting for throughout the previous six days of week, and very tangible realities. Yet, they are ephemeral; and, after havdallah, although our souls are somewhat comforted by the smell of the besamim (spices, usually cloves), we still have the mundane weekdays ahead of us.

Because we cannot conceive of the World to Come, Olam Haba is described in “the negative,” as follows: Kitvei Kodesh (Holy Scripture) describes Olam Haba as a place in time, whereof no eye has seen, nor ear heard of its delights (Isaiah 64:3). Although Olam Haba may seem less tangible, from our perspective in Olam HaZeh (This World), Olam Haba will last forever – food for thought.

The commandment of Shemitah, wherein the land lies fallow every seventh year, is also symbolic of the Millennial Shabbos. The first six years, wherein the land was worked represent the six thousand years of history mentioned in the Talmud (Sanhedrin 98). In the seventh year, the land lies fallow, pointing towards the thousand years of peace. Thus, the implied message may be taken that there is a reward for our efforts in this world, on a spiritual level, so that the souls that are written in the Book of Life, may partake of eternal life at the Tehillas HaMeisim (Resurrection of the Dead).

“This world is like a corridor before Olam Haba; prepare yourself in the corridor, so that you may enter the Banquet Hall.” – Pirkei Avot 4:21

dvar: Behar-Bechukosai 5781

 “And the L-RD spoke unto Moses in mount Sinai, saying: Speak unto the children of Israel, and say unto them: When ye come into the land which I give you, then shall the land keep a Sabbath unto the L-RD.”

– Leviticus 25:1-2, JPS 1917 Tanach

At the beginning of the parashas, an emphasis is placed on the Shemitah commandment, in particular, being given at Mt Sinai. All of the commandments were given at Sinai; therefore, the question may be asked, why is Shemitah singled out from amongst the other commandments? First of all, it may be understood within the context of emunah (faith). For, H’Shem guarantees, “I will command My blessing upon you in the sixth year, and it shall bring forth produce for the three years” (Leviticus 25:21, JPS 1917 Tanach).

To rely on H’Shem’s word that he would bestow a blessing upon the children of Israel, so that their crops would produce an abundance of yield, enough to last for three years, this is an act of emunah (faith). Only H’Shem could make this guarantee; so, inasmuch that Torah specifically notes the commandment to observe the Shemitah year, wherein the seventh year the land is to lie fallow, this is a reminder that H’Shem gave the commandment on Mt. Sinai, He is the Guarantor. Man could not guarantee such a promise; only G-d could assure the people that by placing their trust in him through following the commandment of Shemitah, He would provide for them until the new crop of the following year produced a yield.

The Shemitah cycle also conveys the essential truth, the epitome of historical realization from a Biblical perspective, that after six thousand years, there will be a Sabbatical Millenium (Nachmanides, otherwise known as the Ramban). The thousand year Sabbath begins with the reign of Moshiach (Messiah) in Yerushalayim (Jerusalem); this is considered the first part of Olam Haba (the World to Come). Therefore, in light of this expectation, we are to prepare ourselves in this world, so that we may partake of the reward, likened to a banquet, in the next world.

“‘This world is like a corridor before the world to come [Olam Haba]; prepare thyself in the corridor, so that thou mayest enter into the banquet hall.'” – Pirkei Avos 4: 21

Lag b’Omer 5781

In light of the recent tragedy in Meron, at the Lag b’Omer celebration there, this essay is dedicated as memorial to those who perished, those who were injured, and those who are recovering from shock and ther psychological trauma after witnessing the event. Also, comfort and solace to those who are in bereavement; the families and friends of all who have suffered on this day. Usually, an auspicious day, honoring R’Shimon bar Yochai, the reputed author of the Zohar, the event turned tragic after the collapse of a structure, where some were celebrating. Full details are not available at this time.

Lag b’Omer is the 33rd day of the counting of the Omer – the 49 day period between Passover and Shavuot. The day has several clear historical references, most significantly, being the day that the plague that took 24,000 of Rabbi Akiva’s students ceased. With his five remaining students, he began again to promote Torah instruction to his students, including Shimon bar Yochai. The message being that because the reason given for the plague is the baseless dissension amongst the students, the importance of respect towards others who have differing opinions and viewpoints, inclusive of various interpretations should be respected, despite the differences. A timely message for today’s world.

It is proclaimed by the most devoted advocates of the Zohar that the author of the premier mystical literature of Judaism is indeed R’Shimon bar Yochai. Yet, not everyone agrees with this claim; in particular, from a scholarly perspective, the work has been shown to have been written by Moses de Leon of Spain. When the Aramaic writing is deciphered according to its grammar and other idiosyncracies, these have much in common with the grammatical structures and manner of conveying ideas at the time and place that Moses de Leon lived. Additionally, there is testimony from that time, that indicates he wrote the work, yet because of his own relative obscurity, assigned the authorship to Shimon bar Yochai to bring an air of authenticity to the writing.

Shimon bar Yochai, according to a reference in the Talmud lived in a cave for many years, in order to escape persecution by the Romans. When he left the cave, he is given almost supernatural powers in the Talmudic account, as if he acquired these during his meditations in the cave. A likely story that was later developed into a greater myth by the author of the Zohar, assigning the mystical treatise itself to his authorship. Yet, any astute reader can note that the “companions” of the character, Shimon bar Yochai in the accounts given over in the Zohar are historical personages whom did not even live during the same time span as each other. Yet, they all gather around Shimon bar Yochai as if they are alive and well, irrespective of when they actually lived.

While it is true that the Zohar does contain many ideas, teachings, and Torah gems not generally found in more traditional works, these mysteries of Torah are revealed by the actual author based upon his knowledge of prior mystical treatises. So, perhaps, it may be considered as a moot issue, who the author of the Zohar is, if indeed it’s words help to further understand the secrets of Torah.

On the other hand, it is a concern of my mine, that Shimon bar Yochai is described as a holy lamp, subsequently elevated as the chief expositor of the mysteries of Torah, when some of what is conveyed in the Zohar are foreign to Torah, Tanach, and Talmud, such as gilgulim, transmigration, and the error of reincarnation. The specific teachings in regard to reincarnation do not bring light into the world; rather, they cast a shadow of darkness upon the truths of Torah. Moreover, the concept of reincarnation detracts from the clear understanding having to do with the Tehillas HaMeisim (resurrection of the dead). Whereas, the soul is restored to the body and we are judged according to how we lived this one life that we are all given.

Furthermore, glorifying Shimon bar Yochai seems to detract from the expectation of the prophet, Eliyahu HaNavi revealing the secrets of Torah, upon his return. Incidentally, since the prophet ascended into Heaven on a chariot, his return would not be counted as reincarnation. Additionally, the role of the Messiah in part is to bring to light the essential Torah truths for the generation that will see his crowning as King in Jerusalem, at the beginning of the the sabbatical millennium, when G-d’s Kingdom is ushered into existence.

Ad mosai – how long until the fallen sukkah of David is restored?

“In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old.”

– Amos 9:11, JPS 1917 Tanach

drash: parashas Emor 5781 – the Holy Days

“And the L-RD spoke unto Moses, saying: Speak unto the children of Israel, and say unto them: The appointed seasons of the L-RD, which ye shall proclaim to be holy convocations, even these are My appointed seasons.”

– Leviticus 23:1-2, JPS 1917 Tanach


Torah explains the imperative to observe “the fourteenth day of the first month,” when the Pesach offering was made (Leviticus 23:5). Also, the Torah prescribes a seven-day observance, beginning on the fifteenth of Nissan, when we refrain from eating chometz. This is “the Feast of Unleavened Bread” (Leviticus 23:6). Next, “When ye are come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring the sheaf of the first-fruits of your harvest” (Leviticus 23:10, JPS 1917 Tanach). This was brought to the kohein [priest], on the day after the first rest day of Pesach. The offering is referred to in Torah as the waving of the Omer; it was only enacted after B’nei Yisrael entered the Promised Land.

Then, the Torah mentions, “even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the L-RD” (Leviticus 23:16, JPS). That is, fifty days were counted from the second day of Passover, onward until on the fiftieth day, the first wheat offering of the harvest was brought “unto the L-RD.” (The offering that was made prior to this – the Omer – on the second day of Passover, was the first of the barley harvest). Today, we refer to the fiftieth day after Passover as Shavuot (Weeks), in commemoration of Matan Torah (the giving of the Torah).

In Autumn, we celebrate Rosh HaShannah, the Jewish New Year, and Yom Kippur, the Day of Atonement. Sukkot, which follows Yom Kippur, is considered a Festival, like Passover, and Shavuot; so, it is the third of the Festivals: “Ye shall dwell in booths seven days” (Leviticus 23:42, JPS). We build Sukkot (Booths) to commemorate the protection we received from the Clouds of Glory, while dwelling in booths, during our forty-day sojourn in the desert. On the eighth day, we celebrate Shemini Atzeret, symbolizing Olam Haba (the World-to-Come).

dvar: parashas Emor 5781

“You shall not profane My holy name, that I may be sanctified in the midst of the Israelite people – I the L-RD who sanctify you.”

– Leviticus 22:32, sefaria.org

In struggling against the yetzer harah (evil inclination) we confront the part of ourselves that is inclined towards what Freud would call our instinctual drives. His theory, in regard to the id, ego, and superego, explains that without putting a reign on the Id, man would be subject to these drives, to the extent of not being able to function within the limits of societal norms.

Man, himself, is composed of two natures, the godly soul and the animal soul. Freud’s Id represents, to some degree, the instincts of the animal soul; moreover, the ego’s role, from his point of view, is to place the Id in check, according to what he called the Reality Principle. This is done by applying the standards of the superego, an amalgamation of moral values instilled in us through family upbringing and collective societal norms.

Inasmuch that Judaism teaches the significance of following the inclinations of the godly soul, as opposed to that of the animal soul, the standards are raised – Torah calls us to a higher standard. Especially, consider that the values of Austrian society that dominated Freud’s time and place at the time of his psychoanalytic practice (Vienna, from1886 to 1938) are not held in esteem by the majority of the world today. Rather, modernity is influenced, to a lesser or greater degree by norms that would be considered substandard, when compared to those that Freud was familiar with. This decline epitomizes the lack of a substantial claim to consistent values, over the years, within society.  

Yet, the L-RD’s ways, given to us through the Torah do not change. “His ways are higher than our ways; His thoughts are higher than our thoughts” (Isaiah 55:8). We are expected to be righteous to the extent of subduing the inclinations of the “yetzer hara,” akin to the “animal soul,” by way of self-denial. In doing so, we make ourselves an offering, by denying ourselves for the sake of following a higher path, than the one that our animal soul would follow, were we to let it lead (G-d forbid). Shall a donkey lead the rider? Nay, a donkey (chomer) represents the body, which must be guided by the soul. In this manner shall the L-RD’s name be sanctified amongst us: “That I may be sanctified in the midst of the Israelite people – I the L-RD who sanctify you” (Leviticus 22:32, sefaria.org). Through H’Shem’s help, we will be sanctified.

weekly Torah: parashas Acharei-Kedoshim 5781

At the beginning of parashas Acharei, the Torah briefly mentions the deaths of two of Aaron’s sons, Adav and Navihu, whose lives were taken by the L-RD, when they approached near to Him (Leviticus 16:1).  Immediately afterwards, the H’Shem commands, in regard to Aaron, “that he not come at all times into the the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover” (Leviticus 16:2, JPS 1917 Tanach).

The juxtaposition of this admonition along side the mentioning of the deaths of Nadav and Avihu hints to one reason why they were consumed by fire: H’Shem’s warning to Aaron, not to enter at all times, implies that Nadav and Avihu made an unbidden entry into the Holy of Holies, for which their lives were taken. For, “The L-RD thy G-d is a devouring fire” (Deuteronomy 4:24, JPS 1917 Tanach).

Next, the Torah begins to relate the various details of the Yom Kippur service: “Aaron shall come into the holy place” (Leviticus 16:3).  Only the Kohein Gadol could enter the Kadosh Kadoshim (Holy of Holies), and only on one day of the year, the Day of Atonement. The Sages ask, why are the deaths of Nadav and Avihu are juxtaposed with the Yom Kippur service: In like manner that the Yom Kippur brings atonement, so does the death of the righteous also bring atonement” (Yerushalmi Yoma 1:1). Even though Nadav and Avihu were consumed, the Torah credits them as righteous (Leviticus 10:3), because of their intentions to draw close to H’Shem. So, the juxtaposition of their deaths with the Yom Kippur service points toward the understanding that the death of the righteous atones for sin.

The nature of atonement may be better understood in light of the following commentary: “For the life [nefesh, soul] of the flesh [basar, body] is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life” (Leviticus 17:11, JPS 1917 Tanach). Rashi comments on ci nefesh habasar, “for the life of the flesh” of every creature, “not only of animals brought as sacrifices, is dependent on its blood (badam hiy), and it is for this reason that I have placed it [on the altar] to make expiation for the life of man: Let life come and expiate for life” (Rashi, commentary on Leviticus 17:11, sefaria.org).