Torah – Page 5 – The Tree of Life

dvar Shemini 5784

This parasha begins with the culmination of the inauguration service for the Kohanim, on the eighth day of the inauguration. The parasha begins with the Hebrew word vayehi, that has a special significance in regard to what is about to occur. According to the Talmud, “Anywhere that the word vayehi is stated, it is an ominous term indicating nothing other than impending grief, as if the word were a contraction of the words vai and hi, meaning woe and mourning” (Megillah 10b, sefaria.org).

What proceeds on Nissan 1st – the eighth day of the inauguration – is the semi-permanent construction of the mishkan, and the beginning of the roles of the kohanim within the framework of the Levitical system of offerings. Yet, it is a bittersweet moment, because if it had not been for the sin of the golden calf, the construction of the mishkan would not have been necessary. As Sforno explains, originally, every Israelite would have been worthy of receiving HaShem’s presence, manifested as the Shechinah, without the need for the Tabernacle.

The parallel to this intention is found in the pasuk, “And let them make Me a sanctuary, that I may dwell among them” (Exodus 25:8, JPS). This verse can also be rendered as “so that I may dwell within them,” meaning each and every Israelite. So that Bnei Yisrael was meant for a closeness with HaShem that would have been bestowed upon them, because of the level that they were at initially at Sinai.

This is still something that we should aspire to today, by making ourselves a mishkan that will receive His Presence, as result of our sanctification through the commandments. This does not exclude the expectation of the rebuilding of the Temple in Jerusalem; rather, His presence within us is complementary to where he will rest his visible presence at that time. Shavua tov.

parasha Tzav 5784

“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 HaShem, 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).

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 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.

Shabbat shalom.
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parasha Vayikra 5784

The completion of the Mishkan was followed by the manifestation of HaShem’s presence, in the form of a cloud that filled the Tabernacle, and prevented Moshe from entering. Then HaShem 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), קרב meaning to draw near. This implies that the individual draws near to HaShem through the bringing of an offering.

The passage continues by describing five general types of offerings. 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 HaShem” (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 person 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 HaShem.

parasha Pekudei 5784

“And he brought the ark into the tabernacle, and set up the veil of the screen, and screened the ark of the testimony; as the L-RD commanded Moses.” – Exodus 40:21, JPS 1917 Tanach

The paroches (partition) 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 skillful 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 are woven together, forming a tapestry in this life. The nature of our thoughts will determine the quality of the tapestry. 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, our personalities may often influence the overall design of our soul, either positively or negatively, dependent on what kind of thoughts occupy our minds. If only the true light of the soul could shine through, irrespective of our own limiting factors, then the woven result would reflect that light.

This has to do with the basic mechanism of the soul, inasmuch that our lower nature may interfere with our higher aspirations. Therefore, like skilled crafts-persons, we need to discern positive from negative, right from wrong, and light from darkness, so that we can weave a pure tapestry.

Additionally, consider that 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 paroches (partition) of our soul, i.e., behind our thought life, we may connect on an intimate level with HaShem, whose presence appeared upon the Ark cover, between the two golden cherubim, behind the paroches (veil).

parasha Vayakhel 5784

Day Two: The Waters of Division

On the second day, G-d spoke the firmament into existence. He separated between the waters beneath and above the firmament. This separation brought into actuality, the atmosphere of the earth, and the point where space begins. Although, Ramban contends that the separation was between the spiritual domain and the material existence of the Universe. This rendering would denote the difference between Heaven, in the sense of a spiritual realm, and earth, akin to malchus – where G-d’s Presence can be found by way of His quality of immanence.

Unfortunately, many today in the world, have no concept of the heavenly as a spiritual dimension, except to a vague degree, nor, are some able to see beyond the material, acknowledging the spiritual. This unfortunate state of affairs has given rise to greater materialism, as well as doctrines that promote the advance of materialism. Hence, we here an emphasis on equity, to the exclusion of divinity, human rights, instead of human responsibilities to both G-d and man. Ask not what is due to you; rather, ask what you can contribute to the betterment of the world, in tandem with G-d’s design and divine plan.

Furthermore, in regard to the separation of the waters, Rashi comments that this division symbolized strife; and, for this reason, the second day was not referred to as “good.” Therefore, a parallel can be drawn to the disvalue of strife, as opposed to the inherent value of unity. As applied to a modern-day context, it can be understood that a separation between spiritual and material is problematic, in that both were meant to complement each other. The phrase, “heaven and earth” epitomizes this complemental relationship between the spiritual and material realms. To deny the spiritual realm in favor of the material leads to imbalance, and visa versa as well. The incorporation of the two leads to the fundamental aspects of our nature being acknowledged, so that harmony can prevail within and without.

parasha Ki Tisa 5784

weekly Torah reading: parasha Ki Tisa 5784 – Compassionate Consideration

“And the L-RD passed by before him, and proclaimed: ‘The L-RD, the L-RD G-d, merciful and gracious, long-suffering, and abundant in goodness and truth: keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin” – Exodus 34:6-7

H’Shem acknowledges the fallen “human condition” of mankind; therefore, He is merciful to potential sinners, even knowing that they will, indeed, sin. This act of compassion towards those who are prone to sin, denotes the mercy associated with His name. For how can frail man be treated with ill intentions by the One Who is “Compassionate and Gracious, Slow to Anger, and Abundant in Kindness and Truth” (Exodus 34:6)?

Rather, let this serve as a model for us human beings, within the framework of our relationships to each other; for, we may learn to be tolerant of others, who we might otherwise despise, if we, regrettably took the stance of a haughty attitude towards them. Moreover, we do not know whether or not someone will engage in unlawful (sinful) behavior; therefore, we should not judge anyone who might seem inclined towards a less than godly life.

There is hope for K’lal Yisrael, including ourselves when we fall. For HaShem is also “Forgiver of Iniquity, Willful Sin, and Error” (34:7). This is our reassurance, that when we are unfaithful to the stipulations of the Sinai covenant, HaShem is still faithful to us. Like unto His forgiveness of B’nei Yisrael, regarding the golden calf debacle, in response to the compassion that Moses elicited from Him through his prayer on behalf of the people; this is also a model for us, to seek HaShem’s forgiveness, when we fall prey to temptation. “Pardon our iniquity and our sin, and take us for Thine inheritance” (Exodus 34:9, JPS 1917 Tanach).

parasha Tetzaveh 5784

The light of the world was the Temple, as implied by the nature of the windows. The windows were narrow on the inside, and wider on the outside, so that light within the Temple could radiate out into the world. In parasha Tetzaveh, the spiritual darkness of the world is to be countered by the light of the menorah inside of the Kadosh. The oil to be provided for the menorah had specific requirements: “pure olive oil beaten for the light” (Deuteronomy 2:20, JPS).

Because the menorah requires refined oil, only the first grade of oil obtained from the olives is used (Menachot 86a). The light of the menorah is “to burn continually,” understood as meaning every night, all throughout the night. Thus, because the nighttime represents spiritual darkness, it is implied that the light of the menorah is a counter presence to that darkness.

“In the beginning… darkness was upon the face of the deep; and the spirit of G-d hovered over the face of the waters” (Genesis 1:1-2, JPS). According to Rashi, “the throne of divine glory was standing in space, hovering over the face of the waters…” (sefaria.org). This represents the supremacy of light over darkness. Thus, it is a juxtaposition that represents a continuous actuality, symbolized by the menorah in the Mishkan, and later in the Beis haMikdash.

Throughout the ages, the spiritual darkness of the world manifests to a lesser or greater degree at different points in history. “For, behold, darkness shall cover the earth, and gross darkness the peoples; but upon thee the L-RD will arise, and His glory shall be seen upon thee” (Isaiah 60:2, JPS). G-d will provide us with the light of truth and wisdom that will sustain us.

parasha Terumah 5784

“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

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 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).

“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).

Redemption Price

motzei Shabbos: parasha Mishpatim (Exodus 21:1 – 24:18) 5784

“And a redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith the L-RD.” – Isaiah 59:20, JPS 1917 Tanach

“If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing” (Exodus 21:2). A remez (hint) to the Final Redemption, can be found in the commandment in regard to a Hebrew servant who serves another Hebrew. He is redeemed from bondage at the end of six years; a Hebrew who was a slave in Egypt is not meant to be a perpetual slave again. At the completion of six thousand years of history, the Geulah (Redemption) occurs, the restoration of Israel, and establishment of HaShem’s Kingdom .

Additionally, another commandment obligates a fellow Hebrew to redeem a brother who had been sold as a servant to a gentile. In this case, he is redeemed by a relative, through a redemption price, given to the gentile. “Any that is nigh of kin unto him of his family may redeem him” (Leviticus 25:49, JPS). The relative who redeems his brother is called the goel.

The Hebrew word goel may also be understood as a reference to Moshiach (Messiah). He is like the goel who is obligated to redeem his Jewish brother from slavery. How much more so is he sent to redeem his brethren? As is written: “And a redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith the L-RD” (uva l’tzion, Isaiah 59:20, JPS).