Parshas Shmini continues the story of the investiture of the priesthood. At the climax Moshe and Aharon come out of the ohel moed and bless the people. G-d’s glory then appears to the nation and fire comes out from before Him and consumes the korbon oleh that is on the altar. The people cry out in joyful exultation and fall on their faces in prostration.
At this point Aharon’s two son’s, Nadav and Avihu, put hot coals in their fire pan, pour incense on them and offer it before Hashem. The Chumash describes it as a strange (זר) fire that was not commanded of them. Fire from Hashem then comes down and consumes them and they die before Hashem. Moshe then comments to Aharon, “Now I understand what G-d meant when He said that He will be sanctified by those close to me in the presence of the people.”
Moshe instructs Aharon and his sons not to publicly mourn and to continue with the festive inauguration. Moshe finds that Aharon has burnt one of the sin offerings he was intended to eat and questions him about it. Aharon responds that after such a tragedy befell him what it be good in G-d’s eyes for him to eat of this offering, and Moshe understands his point of view. The general view of the commentaries is that the behavior of Nadiv and Avihu somehow really was improper, but none the less they were very great men.
The death of the two sons of Aharon occurred during the opening of the Temple. The passage raises the question as to what is the proper way to behave when tragedy mars a major celebration. I remember a story told by Rabbi Cordoza. He said that a distinguished rabbi, noted for his righteousness, was seated at the head table of a wedding banquet. Suddenly he got up from his chair and went outside where he collapsed dead. The rabbi’s friends commented that he apparently knew what was happening but, if he perished in the hall it would have destroyed the happiness of the groom and the bride. Therefore with his last drop of strength he left the room before he perished.
One cannot deny that the dedication of the mishkan and the priests is an exceedingly happy celebration. Consequently it would not be right for Aharon and his son’s to simply leave or even to publicly conduct themselves in mourning. They must finish the event with as much dignity as possible. Never the less there should be some recognition of the horrible event that has just transpired. On that day three sin offerings were brought. One was brought by the cohanim in recognition of their investiture. A second was brought by chiefs of the tribes. The third was part of the regular offering brought for the coming month. It was the third one that was burnt and not eaten. This lets us know how we, too, should behave in such a difficult situation. To decline one of the first two would cast aspersions on the cohanim or the tribes. Not eating of the normal offering gives recognition that generally something went very wrong.
Tuesday, March 22, 2011
Wednesday, March 9, 2011
Vayikra: The Fire of Faith
Parshas Vayikra starts the third of the Five Books of Moses. It deals with sacrifices beginning with the korbon olah, עלה, or burnt offering. It was so to speak the way a man would give a gift to G-d. Today prayer is the generally accepted substitute for this sacrifice as it says, “and we will render bulls with our lips (ונשלמה פרים שפתינו), Hoshea (14:3). The way that the burnt offering was brought gives us assistance in how we should arrange our petitions to the Almighty.
When one of you brings an animal as an offering to Hashem, the sacrifice must be taken from cattle, sheep, or goats. (Vayikra 1:3)
These are conventional domestic animals as opposed to wild or exotic animals. This hints that our prayers should be conventional and based on our education and experience.
If it is from the cattle an unblemished male you must offer. (Ibid 3)
Cattle are expensive and carry status unlike sheep or goats. The aspect of male means active as opposed to femine which is passive. Therefore if one’s prayer is lengthy and elaborate a specific request should be made as opposed to only hinted at.
to the entrance of the sanctuary you will bring it as an act of free will. (ibid 3)
A person should make a petition to G-d because they want to not because they are forced to. It should be sincere and preferably in a religious setting. Most importantly it should be within the context of a person’s knowledge of G-d and his omnipresence.
He should press his hands on the head of the olah and it will then be accepted and will cleanse him. (ibid 4)
The person’s actions should be guided by his intellect. In resolving to do so, his prayer will be acceptable and will act to cleanse him of his shortcomings.
The bull will be slaughtered before Hashem and the children of Aharon, the priests, will offer its blood . . . on the altar. (Ibid 6)
In offering a prayer one should put their life force into it. In addition it is appropriate to enlist the aid of people who are officially trained in religion.
The olah will then be skinned and butchered. . . . The cohanim will arrange the pieces, the head, and the suet on the altar. (Ibid 6-8)
One may ask teachers and rabbis about the appropriate components of a prayer, its theme, and its richest aspects.
Its inner organs and thighs should be washed in water. (Ibid 9)
The prayer should be clean and pure both in form and substance.
The cohen will then burn it all as incense on the altar; it will arouse a fire that will be a pleasant fragrance to Hashem. (Ibid 9)
If one does thusly the fire of faith and the favor of Above will be kindled toward him.
When one of you brings an animal as an offering to Hashem, the sacrifice must be taken from cattle, sheep, or goats. (Vayikra 1:3)
These are conventional domestic animals as opposed to wild or exotic animals. This hints that our prayers should be conventional and based on our education and experience.
If it is from the cattle an unblemished male you must offer. (Ibid 3)
Cattle are expensive and carry status unlike sheep or goats. The aspect of male means active as opposed to femine which is passive. Therefore if one’s prayer is lengthy and elaborate a specific request should be made as opposed to only hinted at.
to the entrance of the sanctuary you will bring it as an act of free will. (ibid 3)
A person should make a petition to G-d because they want to not because they are forced to. It should be sincere and preferably in a religious setting. Most importantly it should be within the context of a person’s knowledge of G-d and his omnipresence.
He should press his hands on the head of the olah and it will then be accepted and will cleanse him. (ibid 4)
The person’s actions should be guided by his intellect. In resolving to do so, his prayer will be acceptable and will act to cleanse him of his shortcomings.
The bull will be slaughtered before Hashem and the children of Aharon, the priests, will offer its blood . . . on the altar. (Ibid 6)
In offering a prayer one should put their life force into it. In addition it is appropriate to enlist the aid of people who are officially trained in religion.
The olah will then be skinned and butchered. . . . The cohanim will arrange the pieces, the head, and the suet on the altar. (Ibid 6-8)
One may ask teachers and rabbis about the appropriate components of a prayer, its theme, and its richest aspects.
Its inner organs and thighs should be washed in water. (Ibid 9)
The prayer should be clean and pure both in form and substance.
The cohen will then burn it all as incense on the altar; it will arouse a fire that will be a pleasant fragrance to Hashem. (Ibid 9)
If one does thusly the fire of faith and the favor of Above will be kindled toward him.
Friday, March 4, 2011
Pekudim: The Blessing of Faith
In parshas Pekudim the mishkan is erected and put into operation. When all of its components are completed, they are brought to Moshe. On seeing them Moshe blesses the people. When Moshe sets up the tabernacle the cloud of Hashem rests on the ohel moed and His glory fills it. With this G-d begins to permanently dwell among the children of Israel in dignity. The Midrash Rabba brings a metaphor of the wedding day in Shir Hashirim, “Daughters of Zion go out and see King Solomon wearing the crown that his mother crowned him with on his wedding day and on the day of his happiness of heart.” King Solomon is the English rendition of המלך שלמה. Solomon, שלמה, is a variant of שלום or peace, meaning the king to which peace belongs or Hashem.
The temple is a shrine for prayer and thanksgiving. It is specifically a shrine to the name Havaya, the name which expresses G-d’s benevolence. Having it in the midst of the Jewish people, symbolizes G-d’s closeness to His people when they call out to him in truth. The central object in the mishkan is the ark holding the Ten Commandment covered by two angels above which G-d talks to the prophet. The word for G-d, אלוקים, is an expression of power. The idea being expressed is that adherence to the faith, a clear conscience, and harmony with the world will bring a Jew other types of well being as well.
The phrase that the children of Israel did everything that Hashem had commanded them is repeated three times in connection with the mishkan. The commentaries state that it is a hint the Jewish people should serve G-d in thought, speech, and deed. When the cloud of Hashem covers the ohel moed and His glory fills it is an allusion to the giving of the Torah on Mount Sinai when there was a cloud surrounding the fire of G-d. The idea is that the Temple should always kindle within us the fire of faith and we should merit the blessing of Moshe rabenu, “May the pleasantness of the Lord our G-d be upon us, and the work of our hands should be established on us, and may the works of hand, let it be established (Psalm 90:17)”.
The temple is a shrine for prayer and thanksgiving. It is specifically a shrine to the name Havaya, the name which expresses G-d’s benevolence. Having it in the midst of the Jewish people, symbolizes G-d’s closeness to His people when they call out to him in truth. The central object in the mishkan is the ark holding the Ten Commandment covered by two angels above which G-d talks to the prophet. The word for G-d, אלוקים, is an expression of power. The idea being expressed is that adherence to the faith, a clear conscience, and harmony with the world will bring a Jew other types of well being as well.
The phrase that the children of Israel did everything that Hashem had commanded them is repeated three times in connection with the mishkan. The commentaries state that it is a hint the Jewish people should serve G-d in thought, speech, and deed. When the cloud of Hashem covers the ohel moed and His glory fills it is an allusion to the giving of the Torah on Mount Sinai when there was a cloud surrounding the fire of G-d. The idea is that the Temple should always kindle within us the fire of faith and we should merit the blessing of Moshe rabenu, “May the pleasantness of the Lord our G-d be upon us, and the work of our hands should be established on us, and may the works of hand, let it be established (Psalm 90:17)”.
Wednesday, February 23, 2011
Vayakhel: When One is Moved in Their Heart
Moshe assembles the children of Israel and tells them to bring donations to Hashem to build the mishkan. He addresses the appeal to those who are נדיב לב, noble or generous of heart. The Chumash describes those who contributed as נדבה רוחו, of giving spirit, and as נשאו לבו, uplifted or moved of heart. The Or Hachaim analyzes these two terms. Those who were of giving spirit, נדבה רוחו, made a rational assessment of the task being done and of their own capability, then made an appropriate donation. He continues to explain that while the assessment may be fair it is not what is in the threshold of their soul. Those who were moved or heart, נשאו לבו, were of a higher level, since they gave a disproportionate amount, as they were moved by the great goodness of their heart.
One can ask how is it that a nation of slaves could do the fine and delicate work in building the mishkan. Can a person who was working in the muck and mire suddenly cut precious stones and do exquisite weaving? Also how can such people understand the meaning of the temple articles and practically apply that knowledge? The answer is that if a person is greatly moved it awakens all kinds of hidden abilities. The result of a person being moved of heart, both physically and emotionally, is to change their mentality and make them into בעל נפש, master of their soul, and a more holy person.
One can ask how is it that a nation of slaves could do the fine and delicate work in building the mishkan. Can a person who was working in the muck and mire suddenly cut precious stones and do exquisite weaving? Also how can such people understand the meaning of the temple articles and practically apply that knowledge? The answer is that if a person is greatly moved it awakens all kinds of hidden abilities. The result of a person being moved of heart, both physically and emotionally, is to change their mentality and make them into בעל נפש, master of their soul, and a more holy person.
Wednesday, February 16, 2011
Tetzaveh: Continuous Ascension
Parshas Tetzaveh has a number of components. It is a continuation of parshas Terumah in which Moshe receives the instructions from G-d, while he is on Mount Sinai for forty days, on how to build the mishkan. Tetzaveh starts with the oil used to light the menorah, then spends a significant amount of time on the garb for the cohanim, especially the cohen gadol. After that it gives the commandments concerning the investiture of the priesthood, and the mitzvah for the korbon tamid (the daily offering), and concludes with the instructions for the incense alter. The final details for the construction of the mishkan are in the beginning of the next parsha, Ki Tisa.
A remnant of the korbon tamid remains today in the form of the shacharis and mincha services. The Baal Haturim notes that the gematria of the word האחד is 18, the same number of the prayers that were originally incorporated into the amida. Perhaps when the temple is rebuilt, speedily and in our days, we will be bringing a yearling sheep, as an offering, twice a day, as was done in the distant past. Until then it is important that we should understand the meaning of the daily offering, and maybe that is its essential message from the Torah. The Ibn Ezra explains that the cohanim learned the procedure for the daily offering from the procedures Moshe followed when he inducted them into the priesthood. As a result our daily dovening is a commemoration of this seminal event.
The karbonos have multiple symbolisms. Bringing an animal onto the altar is reminiscent of a meal. Burning it entirely, as an olah, is a metaphor for total dedication. So to speak dovening represents a festive meal which is an act of devotion. This is how we are to start and end our day and through it we become sanctified in the glory of G-d. The Baal Haturim comments that the last letters in the phrase על המזבח כבסים בני spell out the word לחמי, my bread. This is a hint, if it is possible to say, that the daily devotions of the Jewish people are the bread of Hashem, and just like bread is the staff of life for a man, this is what gives Him life. The section ends that through the korbon tamid, we will recognize the Creator and see that He took us out of Egypt to dwell among the children of Israel.
A remnant of the korbon tamid remains today in the form of the shacharis and mincha services. The Baal Haturim notes that the gematria of the word האחד is 18, the same number of the prayers that were originally incorporated into the amida. Perhaps when the temple is rebuilt, speedily and in our days, we will be bringing a yearling sheep, as an offering, twice a day, as was done in the distant past. Until then it is important that we should understand the meaning of the daily offering, and maybe that is its essential message from the Torah. The Ibn Ezra explains that the cohanim learned the procedure for the daily offering from the procedures Moshe followed when he inducted them into the priesthood. As a result our daily dovening is a commemoration of this seminal event.
The karbonos have multiple symbolisms. Bringing an animal onto the altar is reminiscent of a meal. Burning it entirely, as an olah, is a metaphor for total dedication. So to speak dovening represents a festive meal which is an act of devotion. This is how we are to start and end our day and through it we become sanctified in the glory of G-d. The Baal Haturim comments that the last letters in the phrase על המזבח כבסים בני spell out the word לחמי, my bread. This is a hint, if it is possible to say, that the daily devotions of the Jewish people are the bread of Hashem, and just like bread is the staff of life for a man, this is what gives Him life. The section ends that through the korbon tamid, we will recognize the Creator and see that He took us out of Egypt to dwell among the children of Israel.
Ki Tisa: The Glory of G-d
After Moshe rabbainu receives the tablets on which are engraved the Ten Commandments, the children of Israel sin with the golden calf. Moshe appeals to Hashem for forgiveness and Hashem forgives them partially because Moshe has found favor in His eyes. Moshe sees that this is a propitious moment and asks that he be shown the glory of G-d. G-d replies that a man can not see the face of G-d and survive, however He will pass all of His good before him. Moshe will so to speak see the back of G-d but His face he will not see. The commentaries say that Moshe saw the knot on the back of G-d tefillin shell rosh (head), which is made like a ד On tefillin there are three knots. The other two are on the tefillin shel yad (arm), one is a ש, often on the hand, and the other is a י, which fastens the box to the strap. Together they spell out the name of G-d שקי.
The commentaries focus on a number of issues. What is in fact the glory of G-d and what does it mean to see it? The Ramban explains that the request is that Moshe should have a clear perception of the divine and that he should comprehend and reflect on all of G-d’s goodness. The Or Hachaim renders the verse as speaking mouth to mouth with G-d, a consuming fire, and a vision of the light above. The Seforno focuses on the meaning of the shem Havaya and states that the glory of G-d is how everything that exist draws existance from his existance. Also, that there is a relationship between everything that is to be found in the world. The Clee Yakar says that Moshe requested to see reward given to the righteous in the world to come. He continues that this is impossible for flesh and blood to comprehend. The best we can see is the small amount of compensation that flows to them in this world, so to speak the knot on the back of G-d’s tefillin.
In the following verse Hashem replies to Moshe, “I will pass all my goodness before your face and call the name of Hashem before you, and I will be benevolent to whom I will be benevolent and be merciful to whom I will be merciful.” Hashem has a number of names and appellations. It would seem that the revealed good flows from the name Havaya. This is the name of the Creator who gives existance to all. The name Elokim is a G-d of judgement. The name Shaki is the bestower of what we need. When G-d behaves as Hashem this is where we clearly see benevolence and compassion. This is the essence of the goodness of G-d and the highest expression of His glory.
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