Tag: Torah

motzei Shabbos: erev Pesach 5781

The redemption of B’nei Yisrael (the Children of Israel) began on Shabbos, specifically, the tenth of Nissan. That Shabbos, later, became known as Shabbat HaGadol. What was so special about the Tenth of Nissan? That day was when the Children of Israel were commanded to bring a lamb into each and every one of their homes. “Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household” (Exodus 12:3, JPS 1917 Tanach).

Why was this the beginning of the Redemption for B’nei Yisrael? Because the lamb was to be the first national offering, made by each and every family, for the sake of using the blood of the lamb as a sign, placed upon the doorposts and lintels of their homes. The blood would serve as a sign, whereby, “the L-RD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the L-RD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you” (Exodus 12:23).

And, so, the tenth plague, the slaying of the first born, was not enacted upon the Children of Israel. They were spared, because of their emunah (faith) in H’Shem, that compelled them to carry out the commandment, regarding the Pesach lamb. They had been further commanded, “none of you shall go out of the door of his house until the morning” (Exodus 12:23).

“Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself for a little moment, until the indignation be overpast.”
– Isaiah 26:20, JPS 1917 Tanach

drash: Shabbat HaGadol 5781

Shabbos HaGadol, the Sabbath before Pesach (Passover) commemorates the tenth of Nissan: “Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their father’s houses, a lamb for a household” (Exodus 12:3, JPS 1917 Tanach). This lamb was to be without blemish (Exodus 12:4). And ye shall keep it unto the fourteenth day of the same month” (Exodus 12:6).

The sages explain that this Passover lamb was tied to the bedposts in the homes of the B’nei Yisrael in Egypt. The lamb was inspected for four days for blemishes. On the afternoon of the fourteenth of Nissan at dusk the lamb was slaughtered; its blood was placed upon the doorposts and lintels as a sign. “The blood shall be to you for a token upon the houses where you are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt” (Leviticus 12:13).

What is the significance of Shabbos HaGadol today? In other words, why do we commemorate this day in particular? The tenth of Nissan was on a Shabbos, preceding the redemption. Therefore, its commemoration is always on the Shabbos that precedes Pesach, irrespective of the actual date on the Hebrew calendar. For example, the tenth of Nissan was on Tuesday, whereas this Shabbos will be the fourteenth of Nissan.

Because the lamb was a deity to the Egyptians, they were none to happy about being told, when they asked their Jewish neighbors about the lambs each family obtained, that the lambs would be slaughtered. Yet, despite their angst, we proceeded, with H’Shems protection on the Great Sabbath. The redemption was put into motion, in its final stage. Those four days that passed served as a countdown to the Exodus. The blood of the lamb protected the Jewish homes from the plague of death; and, procured our redemption through the demonstration of our emunah (faith) towards HShem.

shiur: parashas Tzav 5781

“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 profrane, 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 central location of 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 in the Torah, as well as in our own lives. For example, 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. In that manner, we may symbolically keep the fire of our avodah (service) to H’Shem burning on a continual basis.

Ner Tamid – Everlasting Light

B”H

dvar for parashas Tzav 5781

“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 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 nightime by the remaining parts of the evening olah. Additionally, two logs of wood were placed on the mizbeach in the morning, and again in the evening. The fire that was kept continually burning upon the mizbeach, reflects the ideal devotion towards H’Shem that we should have on a continual basis. The olah offering of the morning and evening, represent our devotion – day and night. 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 that burnt throughout the night.

Yet, 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, searching all the inward parts” (Proverbs 20:27). To connect with H’Shem on a continual basis (deveykus), 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 (neshama) soul should reach up towards Shomayim (Heaven). This is denoted in the manner that many Jewish people pray, swaying back and forth while standing in prayer.





Negative Thoughts

B”H

Motzei Shabbos: parashas Vayikra 5781

“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) KRV, 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; Ezekiel 14:20, Job 1:1), “would rise early in the morning, and offer burnt offerings [pl., 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.

drash Vayikra 5781

parashas Vayikra 5781

parashas Vayikra (Leviticus 1:1 – 5:26) 5781

The Mishkan (portable sanctuary in the wilderness) was established. All of the accoutrements, necessary for avodah (service) were in place – the outer mizbeach, where the offerings would be made in the courtyard; the inner mizbeach, where incense was offered; also, where the showbread table, and the menorah were located. These were all placed outside of the paroches (curtain) that separated from the Kadosh Kadoshim, where the Ark rested with the two golden cherubim on its cover (kaporah).

“Then the cloud covered the tent of meeting, and the glory of H’Shem filled the tabernacle” (Exodus 40:34, JPS 1917 Tanach). Moses was unable to enter, because of the settling of the Cloud of Glory over the Miskan (Tabernacle). Yet, H’Shem called to Moshe, from within the Sanctuary. “Then he heard the Voice speaking unto him from above the ark-cover that was upon the ark of the testimony, from between the two cherubim; and He spoke unto him.” (Numbers 7:89, JPS).

“H’Shem 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 H’Shem”

– Leviticus 1:1-2 , 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.

shiur Vayikra 5781

B”H

Shiur for parashas Vayikra 5781

“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, 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 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).

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? As Pesach approaches, let us also clean house, taking stock of our souls, and ridding ourselves of the accumulation of chometz (sin) in our lives. Nissan is reckoned as the first of the months on the Hebrew calendar; an opportune time to renew our sense of commitment to H’Shem. Shabbat shalom.

dvar Vayikra 5781

parashas Vayikra 5781

B”H

 d’var for parashas Vayikra 5781

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

– Leviticus 2:2, JPS 1917 Tanach

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).

motzei Shabbos: Tapestry of Life

Nissan 1, 5781

Our thoughts may be woven together, in order to form a tapestry in this life. The nature of our thoughts will determine the quality of the tapestry. In regard to the paroches (partition) that 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 skilful 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 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, are personalities may often influence the overall design, either positively or negatively, dependent on what kind of other thoughts occupy our minds. If only the true light of the soul could shine through, irrespective of our own limiting factors, we would be able to create a beautiful tapestry in our lives, unimpeded by our faults, character defects, and aveiros (sins).

The soul is constructed, inasmuch that our lower nature may interfere with our higher aspirations; the challenges in our lives to succeed, despite our yetzer hara (evil inclination) makes all the difference. In Freudian terms, our life giving side, eros is opposed by thanatos. Therefore, like skilled crafts persons, we need to discern positive from negative, right from wrong, and light from darkness.

On an additional note, 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 paraoches (partition) of our soul, are we intimately connected to H’Shem, in like manner that the Ark of the Covenant rested within the Kadosh Kadoshim (Holy of Holies).

drash – Avodah: The Inner Work

“Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to the L-RD.”

– Exodus 35:2, JPS 1917 Tanach

Before giving the commandment to B’nei Yisrael, concerning the terumah (offerings) that are to be brought – silver, gold, and various materials for the building of the Mishkan – a free will offering from the heart of each and every individual – H’Shem instructs Moshe to remind the B’nei Yisrael about Shabbat. The juxtaposition of the commandment to observe Shabbos, with the commandment, concerning the construction of the Mishkan is significant. The significance is that as holy as the project of the Mishkan is, the building of the Mishkan does not supersede the sanctity of Shabbos.

Commentary further explains that acknowledgment of H’Shem, who created the world in six days, and rested on the seventh day, is a greater imperative than the services performed in the Mishkan. Not that belief precludes service; rather, that belief is primary. This is reflected in the teaching, that the first commandment encompasses the belief in H’Shem that is incumbent upon us, before we can accept His commandments as authoritative. That is, in effect, the essence of what is truly necessary: first, a belief in the existence of G-d; then, a desire to draw near to Him through our avodah (service).

Although the Mishkan was the officially prescribed way to serve H’Shem, through the bringing of offerings, today the main way to do so is through the service of the heart, i.e., prayer. And, this may be performed on a communal basis, as well as a personal level. Often, the gathering together at a place of worship is emphasized in the lives of many, while the more personal aspects of heartfelt prayer in one’s own words, within the confines of one’s own home is neglected. This is an unfortunate reality that underscores the nature of service in modern times, where many focus more on community than an actual heartfelt connection to H’Shem.

Both communal and personal prayer are important; yet, it is advisable to strengthen ourselves in regard to the inner dimension of our soul. Moreover, whether we attend communal prayer worship or not, our service towards H’Shem should still take into consideration the sanctity of Shabbos: this is an ideal time to set aside for personal reflection, prayer, and strengthening our connection to H’Shem.

parashas Vayakhel-Pekudei 5781