Tag: Weekly Reading

Exilic Faith

parashas Tetzaveh 5782

“And thou shalt command the children of Israel, that they bring unto thee pure olive oil [crushed] for the light, to cause a lamp to burn continually. In the tent of meeting, [outside] the veil which is before the testimony.” – Exodus 27:20, JPS 1917 Tanach

Behind the veil (parochet), rested the Ark of the Covenant within the Holy of Holies (Kadosh Kadoshim).  Outside of the veil, within the less holy area, called the Kadosh, were the Menorah, Showbread Table, and, the Mizbeach (incense altar), where incense was burned.  Although these three were mentioned in detail, earlier in the Torah, the Menorah is mentioned, specifically, in the beginning of this parashas, with specific regard towards its function. 

Of noteworthy mention is the specific command for all of Israel to bring the specific kind of olive oil reserved for use in the Menorah. In other words, all of Israel contributed to the olive oil that burned “from evening until morning.” It lit up the darkness, conveying in effect the light of G-d, that symbolically illuminates for us in times of darkness and uncertainty. 

According to the sages, when discussing the significance of the phrase, “emet v’emuna (true and faithful),” in the evening prayer, the word, emuna, represents G-d’s faithfulness to us during the exile, because the nighttime, when this prayer is said, represents exile.  Perhaps, the light of the menorah, throughout the night, may also be understood as symbolic of G-d’s faithfulness towards us, during the current exile, inasmuch as that light still shines as the ner tamid, above the ark where the Torah is kept in synagogues around the world.

Crushed for the Sake of Purity

parashas Tetzaveh 5782

 “And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten [crushed] for the light, to cause a lamp to burn continually.” – Exodus 27:20, JPS 1917 Tanach

H’Shem instructs Moshe to command B’nei Yisrael to provide the olive oil that will be used for the seven-candled Menorah, residing in the Holy Place of the Mishkan (Tabernacle), outside of the paroches (curtain) that served as a veil, dividing the Kadosh Kadoshim (Holy of Holies) where the Ark of the Covenant was kept, from the Kadosh [Holy], where the Menorah, Showbread Table and Incense Mizbeach (Altar) were placed.

The light of the Menorah represents the light (ohr) that existed at the beginning of Creation; yet, this light was hidden after the sin of Adam, and reserved for the righteous in the Kingdom. Even so, there is a light that shines in the darkness of our lives, despite all of the years of oppression. “I will bear the indignation of H’Shem, because I have sinned against Him; until He plead my cause, and execute judgment for me; He will bring me forth to the light, and I shall behold His righteousness” (Micah 7:9).

We are likened to the olives that are crushed, until a drop of pure olive oil is produced, representing the transformation of our brokenness into a purity of heart that only occurs after surviving the many nisyanos (challenges) in our lives. Perhaps, this is why the people themselves were commanded by Moshe to bring the purest olive oil for the light of the Menorah that burns continually, i.e., to emphasize our plight in the world that would reveal the light that shines in the darkness on a continual basis – the ner tamid. For “H’Shem shall be unto thee an everlasting light” (Isaiah 60:19, JPS).

 

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).

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.

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.