shabbos reflections: Tradition

As Shabbos approaches, I have already said, “amein” after my mother lit candles, on Zoom according to halachic time on the East Coast. After welcoming Shabbat, I recited kiddush, we partook of motzei and ate our meals quietly, as if two thousand miles were condensed into two feet across the table. Now, back in my own time zone, so to speak, I am making the most of three hours until Shabbos begins. This would not have been possible, without the many circumstances that led to this new tradition. The Coronavirus is not without its blessings; although, I would not intend to diminish the overall tragic consequences for many people that have occurred in its wake.

Yet, for myself, I carry on, introvert that I am. For, my self-imposed shelter in place policy 24-7 provided much time for reflection. And, a prolific abundance of writings that I have mostly posted on my blogs. Overall, there is no way to measure these times, except within the framework of the big picture. As incident rates of Covid-19 decrease, we will not necessarily be entering the “new normal,” unless our minds are complacent. Rather we are already entering what is more akin to a brave new world, promoted by the technocracy, i.e., the means to manage the infrastructure, ideology, and economic system of the future. This will not lead to an utopia, rather, a dystopia; therefore, I will continue to cling to G-d, Torah, and acts of kindness, instead of the “new normal.”

The Central Focus

parashas Terumah 5781

“Make its seven lamps—the lamps shall be so mounted as to give the light on its front side.” – Exodus 25:37, sefaria.org

“Their light should be directed in the direction of the front of the central branch which forms the candlestick proper.” – Rashi, sefaria.org

“Inasmuch as the lights symbolized spiritual “enlighten-ment,” the lesson is that in all our efforts at obtaining such enlightenment, and during all the digressions that the pursuit of such disciplines necessarily entails, we must never lose sight of the direction in which we are striving and keep this central idea of such enlightenment resulting in us becoming better servants of the L-rd, constantly in front of our mental eye.’” – Sforno, sefaria.org

The seven-candled menorah, that rested in the mishkan (sanctuary), was lit in a manner, whereof the lit wicks, set in oil on top of six of the seven branches, faced the lit wick of the central branch. They illumined the light that shone in the middle of the menorah with their own light. In a manner of speaking, they reflected back the glory of the center light, with their own. Symbolically, the central branch represents Shabbat, while the six other branches represent the weekdays.

Therefore, we can learn from this to let our efforts during the week, enliven the quality of our Shabbat. The weekdays must be “directed” towards the sanctity bestowed upon us on Shabbos from Above. The mundane days of the week require our own efforts at dedicating the hours of each day towards higher spiritual purposes, despite their mundanity. This will also benefit the level of tangible kedushah (holiness) that we will experience on Shabbos. Ultimately, all of our thoughts, speech, and conduct should reflect the kavod (glory) of G-d.

“How abundant is the good that You have in store for those who fear You.”

– Psalm 31:20, JPS 1985 Tanach

parashas Shelach 5781 Words Give Life

“Send men, that they may spy the land of Canaan which I give to the people Israel” Numbers 13:1 The actual phrase used, shelach lecha means send out for yourself or send out according to your own understanding; this is a clue to what transpired, before H'Shem gave the commandment to send out the spies. 
  1. parashas Shelach 5781
  2. The Menorah
  3. Sinaitic Wisdom
  4. Omer: Day 49 Culmination
  5. Omer: Day 48 – Being Oneself

Redemption Price

parashas Mishpatim (Exodus 21:1 – 24:18) 5781

parashas Mishpatim 5781

“And six years thou shalt sow thy land, and gather in the increase thereof; but the seventh year thou shalt let it rest and lie fallow.” – Exodus 23:10-11, JPS 1917 Tanach

“Six days thou shalt do thy work, but on the seventh day thou shalt rest” – Exodus 23:12

“For a thousand years in Thy sight are as yesterday when it is past, and as a watch in the night.”
– Psalms 90:4, JPS 1917 Tanach

For six thousand years of history shall pass; then, the sabbatical millenium according to traditional Jewish thought. This understanding is based upon the shemittah cycle as well as the weekly Sabbath, and other commandments mentioned in parashas. The Shemittah year, the seventh year whereof the land lies fallow, follows six years of work on the land, whereof the land is sown with seed, and the produce is gathered (see above, Exodus 23:10-11). The weekly Sabbath is a day of rest, following a six day work week; the seventh day being when G-d rested from creating the world, we are commanded to rest as well.

Thus, a comparison may be drawn, based upon these examples, pointing towards the six thousand years of history that will be followed by a thousand year rest, an era of peace and prosperity. “For a day is like a thousand years, and thousand years is like a day to Elokim G-d.” After the sabbatical millenium, when the natural cycle of seven days is completed, the new heavens and the new earth will appear. “For, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind” (Isaiah 65:17, JPS).

“If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing” (Exodus 21:2). A remez (hint) to the Messianic Redemption, can be found in the commandment in regard to a Hebrew servant who serves another Hebrew. He is redeemed from bondage at the end of six years; a Hebrew who was a slave in Egypt is not meant to be a perpetual slave again. At the completion of six thousand years of history, the Geulah (Redemption) occurs, bringing a restoration to Israel, & the Malchus Elokim (Kingdom of G-d).

Additionally, another commandment obligates a fellow Hebrew to redeem a brother who had been sold as a servant to a gentile. In this case, he is redeemed by a relative, through a redemption price, given to the gentile. “Any that is nigh of kin unto him of his family may redeem him” (Leviticus 25:49, JPS 1917 Tanach). The relative who redeems his brother is called the goel. The Hebrew word goel (redeemer), may also be understood as a reference to the Moshiach (Messiah).  He is like the goel who is obligated to redeem his Jewish brother from slavery. How much more so is He sent to redeem his Jewish brethren?


afterthought: Challah

B”H

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shiur for motzei Shabbos parashas Shelach 5780

“Of the first of your dough ye shall give unto the L-RD a portion for a gift throughout your generations” (Numbers 15:21, JPS 1917 Tanach). The commandment, regarding the requirement to first take from the dough being used to make bread for personal consumption, and give a portion to the kohein is given. This is to be a commandment “throughout your generations.” Specifically, as mentioned elsewhere, “the first of your dough, to cause a blessing to rest on thy house” (Ezekiel 44:30). This portion is referred to as “challah.”

It is interesting to note that symbolically, the first portion of dough represents K’nesset Yisrael, “the world’s tithe” to H’Shem (commentary on Numbers 15:20, R. Bachya, sefaria.org). The descendants of Abraham are meant to be a blessing to the world. “In thee shall all the families of the earth be blessed” (Genesis 12:3, JPS). At current, much of the world fails to see, or appreciate the Jewish people as a blessing. Yet, the tides will turn for the good, in fulfillment of prophecy. “And it shall come to pass in the end of days, That the mountain of the L-RD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it” (Isaiah 2:2, JPS).

Incidentally, today, the entire loaf of bread made from the dough in the kitchen before Shabbos is referred to as challah. Pious Jewish women will separate a small portion, symbolically as terumah, a gift or offering; although, without the opportunity to bestow this gift upon a kohein, as in the times of the Beis HaMikdash (Temple), this small amount of dough is left in the oven to bake separately. Yet, the entire loaf retains the name of the original offering; it is as if to say, symbolically, like the challah, that we ourselves should make every aspect of our lives an offering to H’Shem, for the sake of good deeds, remaining wholehearted, rather than only offering up a small part of our lives to H’Shem.