Tag: Weekly Reading

Moving On

parashas Beha’alotecha 5781

“In the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony.”

  • Numbers, 10:11, JPS 1917 Tanach

B’nei Yisrael had been encamped at the base of Mount Sinai for ten days under a year. When the Cloud lifted up from above the encampment, that was the signal to journey to the next location. “And the cloud of the L-RD was over them by day, when they set forward from the camp” (Numbers 10:34, JPS 1917 Tanach). Thus, did the Children of Israel move out in the formation that was previously established for them.


First the tribe of Judah, then, as they began to march, the tabernacle would be disassembled, and placed in the care of the three Levite families. Two of the families followed the tribe of Judah; the third Levite family followed the tribe of Reuben. The rest of the tribes followed in formation behind them. “Whenever the cloud was taken up from over the Tent, then after that the children of Israel journeyed; and in the place where the cloud abode, there the children of Israel encamped” (Numbers 9:17, JPS). By day also He led them by a cloud, and all the night with a light of fire (Psalm 78:14).

Let us consider how G-d’s Presence guided the B’nei Yisrael, during the wandering in the desert. “Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night” (Numbers 14:14, JPS). This points toward H’Shem’s role in our lives to guide us in the right direction, to be a compass in an uncertain world, and a light in the darkness, as well as a refuge from the tumults of life. Appropos of the times, the day speaks of the necessity to turn towards the Creator, whose words are better than silver and gold (Psalms 19:1-5, Proverbs 8:19).

The Menorah

“Towards the face of the menorah shall the seven lamps cast light.”

  • Numbers 8:2, JPS 1917 Tanach

The “seven lamps” shall cast their light towards the face of the menorah. Seven lamps, towards the face (p’nei). Commentary explains that the six lamps, three on either side of the center lamp, had their wicks tilted towards the center lamp.

Yet, this begs the question, if the verse mentions that all seven lamps shall cast their light towards the p’nei (face) of the menorah, then the Hebrew word, p’nei must represent something other than the center lamp, since it is only one of the seven. Therefore, what does the Hebrew word p’nei represent in this verse?

An answer may be given by focusing on another verse from Kitvei Kodesh (Holy Scripture), wherein a clue may be found. “In Thy behalf my heart hath said: ‘Seek ye My face’; Thy face, L-RD, will I seek” (Psalms 27:8, JPS 1917 Tanach).

Consequently, the verse about the menorah could be rendered as having the light of the seven lamps glowing towards the “face of G-d.” And, what may be learned by this understanding? The light of the lamps can be seen as symbolic of our avodas (service) towards H’Shem, seven days a week. All our efforts in avodas are to culminate in seeking the face of G-d.

Marching Orders

“In the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony.”

  • Numbers, 10:11, JPS 1917 Tanach

The first journey made by B’nei Yisrael, after the encampment at the foot of Mount Sinai was on the twentieth of Iyar, ten days shy of one year, from their arrival at Sinai on the first of Sivan. The departure was well organized, ahead of time, for the sake of an orderly procession, tribe by tribe, to the next encampment.

First the tribe of Judah, then, as they began to march, the tabernacle would be disassembled, and placed in the care of the three Levite families. Two of the families followed the tribe of Judah; the third Levite family followed the tribe of Reuben. The rest of the tribes followed in formation, according to the Jerusalem Talmud either in the shape of a diamond, or in a straight line, tribe by tribe.


“And the cloud of the L-RD was over them by day, when they set forward from the camp” (Numbers 10:34, JPS 1917 Tanach). Thus, during their three day journey, H’Shem’s Presence in the form if a tangible cloud, sheltered them from the heat of the day. “Whenever the cloud was taken up from over the Tent; afterwards, the children of Israel journeyed; and in the place where the cloud abode, there the children of Israel encamped” (Numbers 9:17, JPS).

Therefore, let us consider how G-d’s Presence guided the B’nei Yisrael, during the wandering in the desert. “Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night” (Numbers 14:14, JPS). This points toward H’Shem’s role in our lives to guide us in the right direction, to be a compass in an uncertain world, and a light in the darkness, as well as a refuge from the tumults of life.

Motzei Shabbos: Nasso 5781

B”H

Motzei Shabbos parashas Nasso 5781

A few thoughts, as the Shabbos kedushah diminishes, with the onset of yom rishon: And the evening and the morning were the first day of the week.

In parashas Nasso, the passage concerning the nazir, speaks of the intention of a man or woman to separate oneself to a higher degree of kedushah (holiness), by primarily abstaining from wine and other intoxicants, as well as letting one’s hair grow. The minimum requirement for this endeavor is thirty days; at the completion of the designated term, in addition to receiving a haircut, the nazir would bring several offerings (in Hebrew, “korban”), including a sin offering.


Although there are various commentaries on the reason for bringing a sin offering, this is the one that I prefer above all of the others. Ramban, Nachmanides, comments that the nazir would have best served his own intentions to live in a manner that would bring him closer to G-d, if he remained a nazir, rather than only becoming a nazir for a limited amount of time. For his decision to enter back into the world, where he will once again partake of worldly pleasures, he must needs bring a sin offering. This is the position of the Ramban, one of the most authorative Rabbinical voices in Judaism today; although, he lived in the 13th Century.


How much moreso, today, when egotistical desires, and the profligation of worldly pleasures abound as normative in a modern society that typifies indulgence as the norm? We do not need to take a Nazirite vow, in order to abstain from the abnormal standards of the world; abnormal, because they are mostly antithetical to Torah. However, we can make an effort to diminish the impact of the yetzer hara (evil inclination) upon our soul; rather than tuning into the zeitgeist, I would recommend opening our eyes to the wondrous words of the wisdom of G-d.

Teshuvah (Repentance)

parashas Nasso 5781

Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the L-RD, and that soul be guilty; then shall they confess their sin which they have done.”

– Numbers 5:6-7a, JPS 1917 Tanach

According to Rambam (Maimonides), this verse is the basis of vidui (confession), within the context of teshuvah (repentance). “And shall make reparation in full” (Numbers 5:7, JPS). This latter part of the pasuk (verse) denotes reparations made to others, if the aveirah (transgression) is against another person. It is interesting to note that the Hebrew word for reparation is from the same shoresh (root), shuv (to return) as teshuvah (repentance). Essentially, repentance is a return to H’Shem (the L-RD). “Let us return unto the L-RD” (Hosea 5:15b, JPS 1917 Tanach).

Such confession is a mandatory commandment. How is the verbal confession made? The sinner says thus: “I beseech Thee, O Great Name! I have sinned; I have been obstinate; I have committed profanity against Thee, particularly in doing thus and such. Now, behold! I have repented and am ashamed of my actions; forever will I not relapse into this thing again.” This is the elementary form of confession; but whosoever elaborates in confessing and extends this subject is, indeed, praise-worthy.

– Maimonides, Laws of Repentance; sefaria.org

shiur Nasso 5781

“Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the L-RD, and that soul be guilty; then they shall confess their sin which they have done.”

– Numbers 5:5-7, JPS 1917 Tanach

According to Rambam (Maimonides), this verse is the basis of the importance of confession (vidui), within the context of teshuvah (repentance). “And shall make reparation in full” (Numbers 5:7); this latter part of the pasuk (verse) denotes reparations made to others, if the aveirah (transgression) is against another person. It is interesting to note that the Hebrew word for reparation is from the same shoresh (root), “shuv,” as teshuvah, meaning to return. Repentance is a return to H’Shem (the L-RD). “Let us return unto the L-RD” (Hosea 5:15, JPS 1917 Tanach).

The Mishkan along with the Levitical system of offerings were meant to restore the relationship of the people with H’Shem. A restored relationship with H’Shem begins with vidui (confession), whereby we confess our sins to Him; additionally, we return to Him by not making the same transgression again. We must also increase our mitzvoth, spending more time engaged with godly pursuits, and less time in that which could be considered frivolous.

Unless we are conscious of leading a godly life, we may not even realize that a diminished connection to G-d may be a result of our own lack of mitzvot (good deeds). “Your iniquities have separated between you and your G-d (Isaiah 59:2, JPS 1917 Tanach). In order to experience G-d’s presence in our lives, then we need to approach Him in righteousness. If we have not been cognizant of what He expects from us, then we need to educate ourselves, according to His ways. Now is a good time to start.

dvar Nasso 5781

B”H

dvar for parashas Nasso 5781


“When a man or woman shall commit any sin that men commit, to commit a trespass against the L-RD, and that soul be guilty; then they shall confess their sin which they have done.”

– Numbers 5:6-7, JPS 1917 Tanach

According to the Talmud (Pesachim 54a), G-d created teshuvah (repentance), before the creation of the world. This teaching connotes the significance of teshuvah for tikkun hanefesh (rectification of the soul), and tikkun olam (repair of the world). In light of another passage in the Talmud (Megillah 13b), that speaks of the remedy being created before the wound, teshuvah is elevated to a near panacea, capable of transforming lives.

The first person to do teshuvah (repentance), as recorded in the Torah is Yehudah. He publicly acknowledged his transgression, after realising his guilt. Also, King David, upon hearing a mashal (parable) about a rich man who had many sheep, yet, demanded the one and only sheep of a poor person for dinner, was told by the prophet that he was that man. That is how the prophet alluded to David’s sin in regard to Bathseba; consequently, he immediately confessed his sin. If only we had the resolve of biblical proportion to act in a decisive way, without hesitance, in recognizing our trespasses against G-d and man.


A sincere confession is necessary to diminish the influence of the yetzer hara (evil inclination); and, assign past ways of transgression to the past, in order to begin anew (Maimonides). Acknowledging past mistakes, and attitudes, as well as behaviors that are not in accord with a righteous way of living is an act of character, that supplements self-improvement. “And to him that ordereth his way aright will I show the salvation of G-d” (Psalm 50:23, JPS). To be delivered from our nisyanos (trials), requires an effort that is enhanced by G-d’s mercy. He gives us opportunity to rectify our ways through teshuvah, so that we may be reconciled to Him.


Additionally, regardless of any overly harsh condemnation we might hold against ourselves, He will grant us clemency, when we make a sincere confession within the depths of our heart. Yet, if we do not even recognize that we are imperfect human beings, who are subject to stray from the derech (path) that G-d intends for us, then we might continue to be lost amidst a labyrinth of wrong choices, and false ways. As noted in Mesillas Yesharim (the Path of the Just), by Chaim Luzatto, we need to seek the direction of someone, who figuratively speaking, can stand in the middle of the labyrinth and point out the right path. If we seek the wisdom of G-d, then we will find the way. “In all thy ways acknowledge Him, and He will direct thy paths” (Proverbs 3:6, JPS).

The Encampment

Motzei Shabbos: parashas Bamidbar (Numbers 1:1 – 4:20)

“The Children of Israel shall encamp, every man at his camp and every man at his banner, according to their legions.”  – Numbers 1:52

A census is taken. Each of the twelve tribes of Israel is counted separately. With the establishment of the Mishkan (Sanctuary), all the tribes have a central focus.  Because of this centrality in regard to the tabernacle, each tribe would pool together its talents for the sake of Israel’s purpose of service to the L-RD.

The Levites “were not counted among them” (Numbers 1:47).  For they were appointed “over the Tabernacle of Testimony, over all of its utensils and over everything that belongs to it” (Numbers, 1:50).  They were also in charge of rebuilding the sanctuary, and taking it down, whenever the Children of Israel moved to a new location in the wilderness, during those forty years of traveling in the desert.

“He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye” (Deuteronomy 32:10, JPS 1917 Tanach). Rashi comments, “There He surrounded them and encompassed them with the “clouds of Glory”; He surrounded them with the banners on their four sides” (Rashi; sefaria.org).

The tribes were encamped around the Sanctuary: three tribes in each direction.  The Levites were along three of the sides of the Mishkan. And, “those who encamped before the Tabernacle to the front, before the Tent of Meeting to the east, were Moses and Aaron and his sons, guardians of the charge of the sanctuary” (Numbers 3:38).

Central to the entire formation, was the Ark of the Covenant in the Mishkan.  The Shechinah would rest in between the golden cherubim that were made from a single piece of gold on top of the Ark.  This is the continuation of G-d’s voice at Sinai; the Ark housed the commandments that were given by Him. His voice may still be heard today through the words of scripture, as well as within the silence of the heart.

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).