Parashat Terumah - The Menorah

Saturday, February 10, 2024 · Posted in , , ,

 

(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

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Parashat Mishpatim

Saturday, February 3, 2024 · Posted in , , , ,

 


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

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Parashat Yitro - Dining with a Torah Scholar

Saturday, January 27, 2024 · Posted in , , ,

 

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.


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