Category Archives: Tetzaveh

5783, AI art, Bat Ayin, Exodus, Parsha, Tetzaveh

Jewish Fire, Water, Wind and Earth (Tetzave)

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Jewish Fire, Water, Wind and Earth (Tetzave)

Nature that framed us of four elements, warring within our breasts for regiment, doth teach us all to have aspiring minds. -Christopher Marlowe

The Four Elements (AI-generated parsha illustration, by B. Spitz)

At the foot of Mount Sinai, when God gives the nation of Israel the Tabernacle instructions, it includes details of the construction of the structure, the formation of the utensils, the design of the clothing and the acts of the sacrificial service that will be performed there. The Bat Ayin on Exodus 27:20 digs deeper and relates the overall activity to its most basic elements. He traces all of the efforts to the formative four elements which classically were seen as composing all material things, namely, fire, water, wind and earth. He relates that each of the four elements hints at some deeper attribute that should underscore the meeting of man and God at the divine focus that the Tabernacle was meant to be.

Water represents the aspect of lovingkindness, which at its source is about humility. Lovingkindness comes from a most elevated divine source but needs to lower itself to the mortal realm to have an impact, just as water flows from higher to lower elevations.

Fire represents strength, for one requires strength to overcome one’s worldly, material desires.

Air represents the beauty of balance and of refined speech (the breath of one’s mouth), particularly when one uses their faculty of speech for studying God’s Torah and in prayer to Him.

Earth represents the foundation for the other elements, allowing their expression and interaction. That requires complete humility and is the prime focal point for the presence of holiness to embed itself.

The relationship of the quadrilateral facet of the elements to the divine connection which we can achieve through the Tabernacle is hinted at in the often-interpreted verse about its construction. God states:

“And make for me a Temple and I will dwell among them.”

The plural form of “among them” is unexpected. The unexpectedness is exhibited in Hebrew with the suffix of the closed letter “mem” which itself has a shape that very much resembles a square, hinting at the four spiritual elements which taken together point at a holistic approach to approaching God.

May we turn these elemental, spiritual traits to our service of and connection to God.

Shabbat Shalom and Purim Sameach,

Ben-Tzion

Dedication

To the discovery in Israel of a 2,500-year-old potsherd with the inscribed letters of the name of ancient King Darius of Persia on it. It’s uncanny timing that Darius was the father of King Achashverosh from the Book of Esther that we read next week for Purim. https://www.jpost.com/archaeology/article-733038

5782, Chidushei HaRim, Exodus, Parsha, Tetzaveh

Acolytes of an Anonymous Sage (Tetzave)

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Acolytes of an Anonymous Sage (Tetzave)

Avoid popularity if you would have peace. -Abraham Lincoln

A special part of the Tabernacle service was the lighting of the Candelabrum, the Menorah. This special task was charged to Aaron, the first High Priest and to his descendants after him. Not only was Aaron responsible for lighting the Menorah and creating light in the sanctified place, but he also possessed an inner light that shone upon those he interacted with (as did Moses in a much more pronounced and observable way).

Aaron, along with his brother, Moses, are the righteous sages of their generation, as well as role models and inspiration for all future generations. These Tzadikim, these righteous ones, managed to communicate directly with God (Moses more so than Aaron), were beloved by Him and intercede on multiple occasions on behalf of the people of Israel, when God’s wrath is upon them.

The Chidushei Harim on Exodus 27:20 takes the opportunity to embark on an exposition regarding a Tzadik. He quotes a Talmudic dictum that there isn’t a generation that doesn’t have its share of Tzadikim, righteous people at the level of Abraham, Isaac, and Jacob. Furthermore, every person has the capacity to connect somehow with a Tzadik of their generation, even if they don’t know the identity of the Tzadik.

He explains that one of the mechanisms to connect to a Tzadik which can assist in our stronger connection to God, is through the Sabbath. The Sabbath too possesses a special divine light. If a person enters the Sabbath with a sense of trepidation, of awe, of expectancy in the upcoming closer encounter with God, those feelings allow for a greater absorption of the sanctified light of the Sabbath, a light similar to the light that a Tzadik is imbued with and which can radiate onwards to those in his generation.

Somehow, bringing in the Sabbath with the right anticipation connects us to this divine light shared by the Tzadikim of our generation.

May we be able to discern and appreciate the light of Shabbat and come in contact with Tzadikim, whether we or they know so or not.

Shabbat Shalom,

Ben-Tzion

Dedication

To all those who’ve completed and to those who’ve started the cycle of learning Tanach (the Hebrew Bible) as part of the 929 program. Mazal Tov!

5781, Bechor Shor, Exodus, Parsha, Tetzaveh

Freshly Laundered Souls (Tetzave)

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Freshly Laundered Souls (Tetzave)

 Better keep yourself clean and bright; you are the window through which you must see the world. -George Bernard Shaw

The Torah reading of Tetzava continues to elaborate the details of the construction and operation of the Tabernacle, what in a sense is meant to host a concentrated presence of God within our material world. The Bechor Shor on Exodus 30:1 explains that God doesn’t need such a domicile, nor the sacrifices, nor any of the Tabernacle activities at all. All of the rituals are meant exclusively for our benefit.

While it is difficult for us in our modern era to understand the power and effect of the sacrifices, the Bechor Shor implies that not only was the appropriate offering of a sacrifice somehow redeeming and effected forgiveness, but the penitent was able to also feel and know that he was forgiven. The feeling of forgiveness had a powerful cathartic effect on the penitent.

The Bechor Shor explains the impact of understanding that one was forgiven and how achieving some type of spiritual purity, as a result, gave tremendous encouragement to continue to align oneself with God’s commands. He compares such spiritual cleanliness to wearing white garments, quoting King Solomon who stated (Ecclesiastes 9:8) “Your clothing should always be white.”

When one’s garments are soiled, then the filthy person will rarely have objections to getting dirtier. Similarly, a sinner, believing himself to still be mired in sin, will be less hesitant to continue to sin, as the Talmud states “if a person sins and then does so again, it will then seem in his eyes as permissible” (Tractate Yoma 86b). However, a person wearing fine, freshly laundered clothing will be averse to getting them dirty. So too, a person who has sought forgiveness, a person who knows that they have gone through a spiritual cleansing process will hesitate before sullying himself again.

That was part of the purpose of the sacrifices; to cleanse our souls; to burn away the dross and filth of our actions and our spiritual beings and bring us closer to God. To give us freshly laundered souls that we will keep clean for as long as possible.

In place of sacrifices, today we have prayer. May we use the gift of prayer effectively.

Purim Sameach and Shabbat Shalom,

Ben-Tzion

Dedication

To my sister Zahava (JJ) Kahen for her inspired newsletter/blog/website venture for Jewish elementary school girls:  https://www.homescool.info/ Especially suited for Grades 3-6, but can be enjoyed by all.

5780, Exodus, Meshech Chochma, Parsha, Tetzaveh

Valuable Parental Respect (Tetzave)

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Valuable Parental Respect (Tetzave)

A child who is allowed to be disrespectful to his parents will not have true respect for anyone. -Billy Graham

The Talmud (Tractate Kiddushin 31a) tells the unusual case where one of the twelve precious stones of the High Priest’s breastplate fell out and was lost. The sages needed to find a replacement for this rare and valuable stone. They found such a stone by a non-Jew in Ashkelon by the name of Dama son of Netina. The sages approached Dama with a great sense of urgency:

“I’d love to sell you the stone,” Dama says, “but the key to my safe is under my father’s pillow. He’s currently sleeping and I won’t wake him up, even for the generous sum that you’re offering.”

The sages leave and presumably find another stone elsewhere. Dama’s great care and respect for his father lost him a tremendous business deal.

God, however, did not forget Dama’s respect for his father. The following year, when the sages found themselves in need of a Red Heifer (a rare and valuable animal required for a vital purification ritual in Temple times), it turned out that Dama was the only one that had one in his herd. The sages found themselves at Dama’s door once again, and Dama knew that he could command an exorbitant price for the Red Heifer due to the circumstance of him having the only one at the time. However, Dama contented himself with charging the amount that he would have gotten for the precious stone he didn’t sell the year before. Thus, God made sure Dama didn’t lose in the end because of his great respect for his father and indeed, Dama’s name has since stood for centuries as a paragon of parental respect.

The Meshech Chochma on Exodus 28:9, where we have the listing of the different precious stones of the High Priest’s breastplate, points out a biblical link to Dama’s story. The stone that went missing in Dama’s story was the Yashphe, the stone that represented the Tribe of Benjamin. Of all of Jacob’s sons, Benjamin was the only one who hadn’t caused his father grief and showed the utmost respect to Jacob (ten of the brothers participated in the sale of Joseph to Egypt – perhaps the biggest anguish in Jacob’s life; and according to the Midrash, in a fashion, Joseph himself was a party to the conspiracy, by remaining quiet about it afterward).

It was therefore appropriate, that the son who demonstrated the greatest respect to his father would merit that God’s concentrated presence, via the Tabernacle, and later the Temple, would reside in his tribal allotment. We find that throughout the centuries of movements of the Tabernacle, it always remained within the tribal portion of Benjamin and the final address of the Ark, in the permanent structure of the Temple, also fell in the portion of Benjamin.

May we always demonstrate proper respect for our parents.

Shabbat Shalom,

Ben-Tzion

Dedication

To an Israeli government?

5779, Berdichever, Exodus, Parsha, Tetzaveh, The Times of Israel

The Upside of Evil (Tetzave)

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The Upside of Evil (Tetzave)

Evil is unspectacular and always human, and shares our bed and eats at our own table. -W. H. Auden

In describing the construction plans of the Holy Tabernacle, the Torah adds a short line about the fuel needed to light the Menorah, the golden candelabrum, which was one of the special fixtures of the Tabernacle. It states as follows:

“And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually.” – Exodus 27:22

The Berdichever focuses on the choice of words of “beating” the olive to get light. He compares the olive in this case to one’s evil inclination. The evil inclination is constantly enticing us to follow our base desires, to indulge in what is forbidden and to separate us from spiritual and divine service.

The solution is to “beat” that desire and then elevate that very same desire, to channel it into divine service. To use that passion, that interest, that energy, in holy ventures. We need to consider that if we have some physical yearning, how much stronger should our yearning be for the infinite, for God? If we have some physical fear, how much stronger should our fear and awe of the divine be?

When we’ve managed to convert that evil inclination, those base desires into spiritual energy, into holy actions, then that evil has become a base, a powerful springboard for good.

This is one of the reasons God has created some distance, some obfuscation between us and Him. For if we constantly, diligently served him without fail, with pure clarity and devotion, then God would not have the same level of satisfaction from our efforts, from our struggle to overcome our evil inclination, by our conquest of our animalistic instincts and converting ourselves into more spiritual beings. A state of constant bliss is not really bliss. Us mortals need the ups and downs. We need the encounter with our evil inclination to appreciate good, to fight for good, to conquer evil on a regular basis, predominantly in ourselves.

When circumstances have us at a spiritual distance from God and we then “beat” the evil inclination, break the masks that hide us from God and cleave to divine service, God is overjoyed, and it causes a divine light to spread forth.

May we always overcome our negative natural impulses and turn our inner demons into radiant light.

Shabbat Shalom,

Ben-Tzion

Dedication

To Rabbi Asher Brander and the Link Kollel of LA for a wonderful welcome.

5778, Exodus, Parsha, Rabbeinu Bechaye, Tetzaveh, The Times of Israel

Etymology of the Ruby (Tetzaveh)

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Etymology of the Ruby (Tetzaveh)

I would rather be adorned by beauty of character than jewels. Jewels are the gift of fortune, while character comes from within. –Plautus

Without a doubt the most impressive of the High Priest’s vestments was the Breastplate (the Choshen) containing twelve different stones, one for each Tribe of Israel, with their names engraved on each stone.

Rabbeinu Bechaye on Exodus 28:10 (Tetzaveh) goes into a quite long and detailed description of each stone and how each stone has a deep and direct connection to the history and inner characteristics of each Tribe.

We independently know that the Tribe of Ruben may have been associated with the ruby. What was perhaps most surprising was to discover Rabbeinu Bechaye’s claim that the source of the name “ruby” is none other than “Ruben.” He implies that the connection between the tribes and their stones are profound.

Following is a list of the tribes, the original name of the stone, an opinion as to a possible modern equivalent (there is much dispute as to what the ancient stone names represent in modern times) as well as Rabbeinu Bechaye’s opinion as to the benefits associated with the stone:

  1. Ruben: Rubin (Ruby). Helps childbirth.
  2. Simon: Pitda (Chrysolite). Cools body.
  3. Levi: Bareket (Onyx). Enlightenment.
  4. Judah: Nofech (Malachite). Overpower enemies.
  5. Yissachar: Sapir (Lapis-Lazuli). Helps eyesight, healing.
  6. Zevulun: Yahalom (Zircon). Helps sleep.
  7. Dan: Leshem (Jacinth).
  8. Naftali: Shvo (Agate). Helps riding.
  9. Gad: Achlamah (Amethyst). Bravery.
  10. Asher: Tarshish (Topaz). Helps digestion.
  11. Joseph: Shoham (Beryl). Perceived well by all.
  12. Benjamin: Yashpeh (Jasper). Helps blood-clotting.

While attributing different properties and powers to a variety of stones is common to many ancient cultures (and some New Age groups), what is interesting is Rabbeinu’s Bechaye’s claim that in order for the power of these stones to be effective, the user must be ritually pure. He warns that if a person is not ritually clean, the stones will be either ineffective, or even harmful. The topic of ritual purity is quite involved with a long list of laws and details, but at the simplest level today it involves immersion in a ritual bath (Mikveh) within the guidelines of Jewish law. He explains that the stones interact based on a person’s spiritual level, where purity or impurity plays an important role.

So while there may be some truth and validity to the idea of the power of particular stones, ones character and spiritual life are of greater significance. Artifacts and even religious items are always secondary to the person and the spirit. Such is always the case.

Shabbat Shalom,

Ben-Tzion

Dedication

To the victims and mourners of the Parkland shooting tragedy.

5777, Exodus, Hirsch, Parsha, Tetzaveh, The Times of Israel

Dedicated Self-obsolescence

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Dedicated Self-obsolescence

The most important outcome of education is to help students become independent of formal education. -Paul E. Gray

There are multiple professions whose main task, whose overarching goal is to put itself out of business. Doctors want to heal all their patients. Firemen want fires to disappear. Car mechanics want to fix all cars. One can develop their own list of these self-negating roles. Rabbi Hirsch on Exodus 27:20 adds another profession: teachers.

In the very beginning of the parsha, the Torah mentions the lighting of the Menorah. Rabbi Hirsch compares the lighting of the flame to teachers lighting the flame of Torah in their students:

“to make light spring up. This term for kindling lights is used only in connection with the care of the Menorah. It precisely describes the task of the keepers of the flame; i.e., to hold the kindling flame against the wick to be kindled until the wick “continues burning on its own.” The task of the Torah teacher is to render his services unnecessary. His task is not to keep the “laity” forever dependent upon him. This is meant as an admonition to both teachers and students that they should be patient and persevering.”

Teachers of Torah have a sacred role; sacred but well defined. It is not meant to be a lifelong dependency. It is meant to be a limited relationship whereby the student can become independent. Where the student can stand on his or her own feet and think for themselves, ask for themselves, look up sources for themselves and make decisions for themselves. It is always good to have teachers who are available to give guidance, to answer the thorny questions that are beyond us, but we cannot live our lives tied by an umbilical cord to our teachers.

Good teachers give their students the tools, the confidence, the wherewithal to know both how to ask and how to answer their own questions.

I recently heard a student of Rabbi Yosef Ber Soloveitchik state that whenever he approached the Rabbi with a question, 9 times out of 10 Rabbi Soloveitchik would tell him, an advanced Rabbinic student at the time: “do what you think is right.”

May we light the fire of Torah in many students, and just as importantly, may we know how to pull back and let them shine on their own.

Shabbat Shalom,

Ben-Tzion

Dedication

To Josh and Margot Botwinick on the birth of their son Yoshiyahu Reuven. They are lighting many beautiful flames.

5776, Exodus, Parsha, Sfat Emet, Tetzaveh, The Times of Israel

Out of the Muck

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 It is the nature of every person to error, but only the fool perseveres in error.  –Marcus Tullius Cicero

Olives-in-hand

The Torah goes into some detail as to the design, construction and lighting of the Candelabrum, the seven-branched Menorah, which stood in the Sanctuary and was lit by the Priests. It was made of pure gold, of one piece, and it had to be lit using pure olive oil.

Many analogies have been composed that relate the Jewish people to the olive oil; how the olives give their oil under pressure; how the oil doesn’t mix with anything else; how it rises to the top.

The Sfat Emet in 5635 (1875) suggests a different comparison. He explains that the very first drop of oil to be squeezed out of the olive is pristine, the purest oil. This mirrors the very first act of the Jewish people at the foot of Mount Sinai, when they accepted the Torah with the declaration of “we will do and we will obey.” That first drop of Jewish self-determination revealed a level of faith and loyalty that would serve the Jewish people well for the rest of history.

Our ancestors however, did not retain for long that strong faith. They sinned quickly, seriously and repeatedly: The Golden Calf, the sin of the spies, Korach’s rebellion and even more, once we entered the Land of Israel.

The Sfat Emet compares the subsequent sins to oil mixed with olive dregs. It’s dirty. It’s unpleasant. It’s second rate. However, even that type of oil can be separated from the dregs.  In the merit of the first pure drop, all of Israel, all of us, have the possibility of separating ourselves from our errors of the past and raising ourselves to levels that can illuminate the world around us.

Shabbat Shalom,

Ben-Tzion

Dedication

To the Jacob House Youth Hostel of Punta del Este. It is incredible that young Israelis have to come to the other end of the planet to experience their first Shabbat meal. Kol Hakavod (no good translation, literally means “all of the honor”, but meant as a mix between congratulations and job well done) for an extremely important service.

 

 

5775, Baal Haturim, Exodus, Parsha, Tetzaveh, The Times of Israel

Useless Superstition

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First posted on The Times of Israel at: http://blogs.timesofisrael.com/tetzave-useless-superstition/

Baal Haturim Exodus: Tetzave

Useless Superstition

Superstition is only the fear of belief, while religion is the confidence. -Marguerite Blessington

There is a common belief in Judaism that the religious article known as a Mezuza, a scroll of parchment with two paragraphs of the Torah written on it, placed on ones doorpost, affords some type of divine protection. A superstitious corollary to that belief is that if something wrong or unfortunate occurs in the home or the family, there may be something faulty with the Mezuza. Indeed, there are startling stories of people who have checked their Mezuza and found an eerie relationship between the fault in the text of their Mezuza and the event that prompted its checking. Going down this road leads to the conclusion that correcting the text of the Mezuza will correct one’s life.

I am often approached by people with various mishaps in their lives who ask me to check their Mezuzas. It somehow eludes them that perhaps their leading a life separated from God, separated from morality, separated from the laws and traditions of the Jewish people, may be the more direct cause of divine retribution than any parchment’s error.

The Baal Haturim on Exodus 28:32 states that the High Priest had a special garment that somehow did afford protection for punishment for the severe sin of gossiping. But he elaborates that the protection only worked after the offender would stop his gossiping ways and repent. Then and only then would the metaphysical properties of the garment provide protection from punishment.

The cause of our mishaps are usually internal. We don’t need to look to Mezuzas, red strings or other mystical solutions to fix the problems inside.

Shabbat Shalom,

Ben-Tzion

Dedication

To the venerated Chofetz Chaim who made some news this week with the discovery of an old film from 1923 showing him for a few seconds (0:57 to be precise).

 

 

5774, Exodus, Netziv, Parsha, Tetzaveh, The Times of Israel

Spiritual Ingredients

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First posted on The Times of Israel at: http://blogs.timesofisrael.com/netziv-spiritual-ingredients/

Netziv Exodus: Tetzaveh

Spiritual Ingredients

“By the work one knows the workmen.” -Jean De La Fontaine

A long time ago in a land far away I had a very special martial arts teacher. Besides his ability to pulverize cinderblocks with a single strike he had an unusual sensitivity to inanimate objects. He could touch, for example, a hand-made knife, and would discern something of the spirit of its creator. Once, he told us, he touched an object which had such a foul spiritual signature that it made him ill.

I have heard of Chassidic Rabbis that also had a similar sensitivity, that by touching a book he could tell something about a person with a strong spiritual aura who had last touched that book. My own extra-sensory perceptions are limited to food. There is something about a home-cooked meal that tastes better than anything commercially or industrially prepared. One can almost taste the love that goes into such cooking.

The Netziv on Exodus 28:3 says that the same spiritual energy and effect occurred with the construction of the Tabernacle as well as with all of the priestly vessels and garments. The artisans who fabricated each component did so with great intent. They placed a part of their soul into their work. Aaron, the High Priest, was able to sense their spirit and purity of purpose which in turn fortified him in his work as the spiritual representative of the Nation of Israel.

May we do the tasks given to us well, do it with spirit. One never knows the reverberations that will be felt, where, when or by whom.

Shabbat Shalom,

Ben-Tzion

Dedication

To Orlando, our guide of the gold mine in Minas. His love of his task was amazing — and so was the tour of the old mine that was excavated extensively in the 1730s.