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Parashat Terumah - Lamps
(Drawing of the Temple menorah, in Rambam's own hand, in a manuscript of
his Perush Ha'Mishnayot, illustrating his comments on Menachot 3:7)
The Menorah with its seven lamps corresponded to the seven fixed stars which orbit the whole globe; the meaning of these words is that these seven fixed stars are perceived as separate light bodies in the skies exerting their respective influences on the creatures in the terrestrial world and providing guidance for our world both by day and by night. The seven lamps on the Menorah were burning around the clock by day and by night just a the seven fixed stars supply their light by day and by night without interruption. The middle lamp represented the sun which is constant in its light and the center of the seven fixed stars. (Tanchuma Beha'alotcha 5)
The Menorah with its seven lamps is an allusion to the Torah which is generally know as אור (ohr), light. This is confirmed by the verse in Mishlei 20:27 "the soul is the light of Hashem."
Torah comprises seven different kinds of (disciplines) wisdoms. This is why the Menorah had seven lamps. The six arms which extended from the center shaft represented the six different directions in our three-dimensional terrestrial globe. They were to be a reminder that all parts and all extremities of this globe are dependent on the Torah which was given to the Jewish people on the sixth of Sivan and for the sake of which the earth continues to exist. This is what Yirmeyahu 33:25 had in mind when he said, "if it were not for My covenant (with the Jewish people through the Torah) which is the basis of the day and night, etc."
THREE "CUPS" ENGRAVED LIKE ALMONDS ON THE ONE ARM."
On each arm there were 3 such "cups." This gives us a total of 18 "cups" for the six arms. The center shaft of the Menorah had 4 "cups." This means there were a total of 22 "cups." This number corresponds to the letters in the Hebrew alphabet. These 22 letters are symbolic of 22 parts of the universe:
- wind
- water
- fire
- the seven fixed stars
- the 12 signs of the zodiac
These letters in the Hebrew alphabet also are symbolized by the 22 parts of the human body:
- head
- heart
- kidneys
- seven orifices of the body
- 12 organs
(Sefer Yetzirah)
The Menorah and its arms had 3 different "decorations," there were "knobs," "cups," and "flowers."
The "knob" was like a round apple which protruded from the center shaft in every direction. The "knob" symbolized the world of the angels who are basking in the radiation of the Shechinah's brilliance in uninterrupted delight. The roundness of the "apple" symbolized the idea that something was never ending, everlasting. Our sages in Taanit 31 alluded to this delight when they said, "In the future G-d is going to make a 'circle' for the righteous and His glory will be among them." The word used by the sages is מחול (machol), something round which has no beginning and no end. This is the reason spiritual delights are always described in such terms to remind us that they are something enduring, something permanent.
The "cup" is a vessel which is a receptacle, it irrigates and provides water. This corresponds to the world of the planets and the atmosphere which at one and the same time receives beneficial input from the world of the angels and in turn distribute it beneficially to the inhabitants of the lower, terrestrial part of the universe.
The "flower" symbolizes our terrestrial part of the universe on which all the outstanding people of the earth spend their lives. They are characterized as flowers, plants, etc.
The overall idea gained from the appearance of the Menorah is that the 22 letters of the Torah (alphabet) enable man to achieve this greatness in all three parts of the universe.
(Rabbeinu Bachya, Terumah)
Parashat Terumah - The Menorah
(Temple Menorah according to Rambam's drawing)
The form of the Menorah symbolized the Torah.
The 7 branches parallel the seven words in the first verse in Bereishit in original Hebrew.
The 11 spheres on the Menorah parallel the 11 words in the first verse of Shemot.
The 9 blossoms parallel the 9 words in the first verse in Vayikra.
The height of the Menorah was 18 handbreadths. One handbreadth, however, was not complete, so the actual height of the Menorah was 17 handbreadths and a bit extra. These paralleled the 17 words in the first verse in Bamidbar.
The 22 cups on the Menorah parallel the 22 word in the first verse of Devarim.
It therefore comes out that the first verse of all Five Books of the Torah are alluded to in the Menorah.
The total number is 49 - paralleling the 49 days between the Exodus and the time the Torah was given.
(Me'am Lo'ez, Terumah; Yalkut Reuveni, quoting the Ari; Zera Berach 1, TEtzaveh; Torat HaOlah 16:2; Akeidah
Parashat Mishpatim
These are the judgments you shall place before them.” (Shemot 21:1)
The Zohar on Parshat Mishpatim 94a comments “These are the orders of reincarnations.”
This may seem perplexing at first glance, as the verse appears to explain the laws of monetary damages. However, I have heard that in matters of judgment, when one judges another in court and knows within himself that he is unquestionably in the right, yet the Torah mandates a verdict against him, he should not be troubled by this apparent contradiction. Instead, he should consider that in a past reincarnation, he might have been indebted to the other litigant. The Torah now requires him to pay as a means of fulfilling his past obligation.
The litigant who deceitfully takes the money will also face consequences in the future. This scenario is prevalent in matters of law and damages. This is what the Zohar hints at when it mentions "These are the judgments." These monetary cases, even if they appear to contradict the truth, are part of the order of reincarnations. They serve as Hashem's way of settling disputes between litigants, as He created the souls and knows their behavior in past reincarnations.
It is suggested that these judgments, though seemingly against the truth, are, in fact, the order of reincarnations. Even though they may go against the apparent truth, they are the true laws of reincarnations. The Creator, who knows how souls behaved in previous incarnations, governs and directs His world according to the Torah with kindness, mercy, justice, and true judgment to adjudicate between individuals, neighbors, and all possessions, as dictated by God. This encompasses a broad perspective.
Source: Degel Machaneh Efrayim, Parshat Mishpatim - Classic Chassidic work by Moshe Chaim Ephraim of Sudilkov, a grandson of Baal Shem Tov
Parashat Yitro - Dining with a Torah Scholar
Illustration image: Yitro and Moshe, watercolor by James Tissot (1896-1900)
Shemot 18:12 And Yitro, Moshe's father-in-law, took a burnt-offering and sacrifices for G-d; and Aharon came, and all the elders of Yisrael, to eat bread with Moshe's father-in-law before G-d.
The phrase "before G-d" seems misplaced in this context. How was this specific feast in the presence of G-d?
Rabbi Avin explained:
“To partake of a meal where a Torah scholar is present is like enjoying the splendor of G-d’s Divine Presence. After all, did Yitro, Aharon, and the elders of Yisrael eat before G-d? They ate before Moshe! Rather, this verse teaches us that sharing a meal with a scholar [such as Moshe] is like enjoying the splendor of G-d’s Presence.” (Berachot 64a)
What makes dining with a Torah scholar so remarkable? Wouldn't engaging in Torah study with them provide a more profound spiritual experience? Furthermore, how does such a meal resemble "enjoying the splendor of G-d's Presence"?
Despite the immense greatness of the human soul, its capacity to comprehend and relish G-d's infinite wisdom is limited. The extent of pleasure we experience in G-d's Presence is determined by our spiritual achievements. The higher our spiritual awareness, the greater the joy we find in G-d's Presence. Although complete mastery of Divine wisdom remains elusive, even the modest level of understanding attainable can fill the soul with profound light and joy.
The holiness, profound wisdom, and elevated conduct of a Torah scholar may not be fully appreciated by the general public. The wisdom may be difficult for common people to grasp, and they may struggle to relate to the scholar's holiness. How can individuals with more ordinary backgrounds connect with such a distinguished scholar?
A scholar's most significant impact occurs in areas where others can easily connect with him. While many may find it challenging to follow his scholarly lectures, a shared meal creates a common ground that bridges the gap between the most distinguished and the most ordinary individuals. This connection enables everyone to partake in some aspect of a great scholar's journey in Torah and service to G-d.
When a Torah scholar manifests his profound wisdom and holiness, the ordinary person may feel a daunting sense of distance from such lofty achievements. The prospect of attaining a level so far beyond one's own limited capabilities may lead to despair. However, partaking in a meal with a scholar offers a tangible, shared experience that makes people more open to appreciating the scholar's noble traits and holy conduct.
Of course, those who are able to understand the scholar’s wisdom can more fully appreciate his greatness. Those individuals will derive greater benefit and pleasure from him. This is precisely Rabbi Avin’s point: just as the degree of pleasure gained from G-d’s Presence depends on the soul’s spiritual state, so too, the benefit we derive from a great scholar depends on our spiritual level and erudition.
(Parashat Yitro - Rabbi Avraham Yitzchak HaKohen Kook, https://ravkooktorah.org/)
*Rabbi Avraham Yitzchak Kook (1865-1935), the celebrated first Chief Rabbi of pre-state Israel, is recognized as being among the most important Jewish thinkers of all times. His writings reflect the mystic's search for underlying unity in all aspects of life and the world, and his unique personality similarly united a rare combination of talents and gifts. Rav Kook was a prominent rabbinical authority and active public leader, but at the same time, a deeply religious mystic. He was both Talmudic scholar and poet, original thinker and saintly tzaddik.
Parashat Beshalach - Pillar of Cloud
Shemot 14:19 And the malach of G-d, who went before the camp of Yisrael, moved and went behind them; and the pillar of cloud went from before them and stood behind them.
The pillar of cloud which had been leading the Benei Yisrael through the desert now moved to their rear. This was to separate the Benei Yisrael from the Egyptians. The Egyptians were shooting arrows and catapulting stones into the camp of the Benei Yisrael, but all these missles were absorbed by the pillar of cloud. (Targum Yonatan; Zohar; Rashi)
Normally, the pillar of cloud would remove itself at night, making way for the pillar of fire (13:21), but on this seventh night of Pesach, the pillar of cloud did not depart. Instead, it moved to the rear of the camp of the Benei Yisrael, separating them from the Egyptians. (Rashi)
The pillar was half dark and half glowing. The dark, cloudy side was toward the Egyptians, while the glowing side faced the Benei Yisrael. Since the Egyptains were in total darkness, they could not even see to aim their weapons. They were totally disoriented.
(Targum Yonatan; Targum Yerushalmi; Midrash, Tehillim 27)
Parashat Beshalach - Tehillim 77
Parashat Beshalach
Tehillim 77
Your way, O G-d, is holy. Who is so great a G-d as our G-d? You are the G-d that does wonders; you have declared your strength among the people. With your arm you have redeemed your people, the sons of Yaakov and Yosef. Selah. The waters saw you, O G-d, the waters saw you; they were afraid; the depths also trembled. The clouds poured out water; the skies sent out a sound; your arrows flashed on every side. The voice of your thunder was in the whirlwind; the lightnings lightened the world; the earth trembled and shook. Your way was through the sea, and your path through the great waters; and your footsteps were not known. You led your people like a flock by the hand of Moshe and Aharon.
(Tehillim 77:14-21; Beshalach - Shemot 14:21-22; Shemot 6:6, Devarim 26:8)
