Parshat Matot tells of the war our people waged against Midian, while Parshat Masei recounts the journeys of the Jewish people from their exile in Egypt until they reached the banks of the Jordan preparing to enter Israel.
Midian stands for the spiritual counterpart of friction and strife, a person who is focused on himself. He is selfishly obsessed to the extent that he loses all proportion of the situation in which he is found.
Before entering Israel, there has to be a war with Midian. Israel is a place where G-d's presence is openly revealed. And when a person is focused on his own self, there is no way in which he can appreciate G-d. He certainly cannot sense the G-dliness which resides within other people and which exists in every element of the world around him. Before the Jews can enter Israel, the holy land, where G-dliness is to be the focus of their lives, they must rid themselves first of this type of self-concern.
How appropriate that this is read now in the Three Weeks which focus on the mourning for the destruction of the Temple. The goal of this period of mourning is not merely to shed tears over the past, but to focus on the future, to realize the spiritual faults that led to the exile, and to correct them so that the Redemption will come.
Our Sages teach that the Temple was destroyed because of unfounded hatred, the kind of bickering and strife that is associated with Midian. It follows that by ridding ourselves of this friction and conflict through self-sacrificing love, we can eradicate the cause of the exile.
The emphasis on love and unity during these three weeks should not focus merely on undoing the wrongs of the past. On the contrary, we should be future-oriented.
The Era of the Redemption will be characterized by peace and love and by expressing these emotions at the present time, we anticipate and precipitate that future era.
Shabbat Shalom!
Friday, July 17, 2009
Thursday, July 16, 2009
PARSHAT - Masei
Masei means journeys, it delineates the various travels of the Jews in the desert.
When the Jews left Egypt, they were beginning one long journey. Their departure from Egypt and their travels in the desert were all so that eventually the Jews would enter the Land of Israel. It would seem, then, that each of the forty-two stops they made along the way between Egypt and Israel was not really that significant. The stops presented an opportunity for the Jewish camp, comprised of millions of people, to take care of their various needs.
Yet, each and every stop the Jews made in the desert is mentioned separately, and each one is considered its own journey. Didn't the Jews reach their freedom immediately upon leaving the borders of Egypt?
In every generation, in each individual's life, there must be an Exodus from Egypt, a departure from one's own boundaries and limitations. However, simply "leaving" Egypt is not enough. We must know that even after working on ourselves and spiritually leaving Egypt, we are not done. No matter what spiritual level we have attained, we can still go further, getting stronger and stronger as we go along.
Even when one has already attained a high level, one must never be content with what one has already achieved. Our whole purpose is to move in an upward spiritual direction -- never to stagnate and remain in the same place.
On the other hand, one must never despair of all there is left to achieve. One must remember that it is possible, through work, to leave "Egypt" immediately, with only one journey. We must never think that our toil is in vain; with one move we can elevate ourselves and reach the "good and wide land" -- the Land of Israel.
Beit Hamikdash - THE ALTER - Mizbeach
The Beit Hamikdash was the center of the universe in all that regards man's service of G-d. Here was the altar on which were brought the daily and seasonal offerings in which every individual was a partner. Here the farmer brought his first fruits that ripened in his orchard, and the shepherd brought the first-born of his flocks.
If a person had a sin to atone for, a personal salvation to be thankful for, a vow to fulfill, or the simple desire to contribute something of his heart and fortune to the Almighty, he came to the Beit Hamikdash.
The Beit Hamikdash was also the center of the universe in all that regards the revelation of G-dliness in our world.
Ten regularly occurring daily miracles attested to its divinity, and three times a year the entire nation made a pilgrimage to Mount Moriah, where the Temple was, to "see and be seen by the face of the L-rd."
The altar was the heart of the Temple's definition as "a house for G-d in which to offer the korbonot, the sacrifices."
It is universally accepted that the place on which King David and Shlomo built the Altar, is the same location where Abraham built the Altar on which he prepared Isaac for sacrifice. And the same place that Noah built an altar when he left the Ark. It was also the place of the Altar on which Cain and Abel brought their sacrifices. Similarly, Adam, the first man, offered a sacrifice there and was created at that very spot.
The Altar was made of small stones, lime, pitch, and glazing. The stones were perfectly smooth, with no nicks or scratches that could be detected with the thumbnail. These stones were never touched by metal, because metal is believed to shorten the life of man, and the Altar represents the lengthening of life.
Today, when prayer has taken the place of the offerings, the Beit Hamikdash remains the "gate of heaven" toward which we thrice daily direct our lips and hearts.
If a person had a sin to atone for, a personal salvation to be thankful for, a vow to fulfill, or the simple desire to contribute something of his heart and fortune to the Almighty, he came to the Beit Hamikdash.
The Beit Hamikdash was also the center of the universe in all that regards the revelation of G-dliness in our world.
Ten regularly occurring daily miracles attested to its divinity, and three times a year the entire nation made a pilgrimage to Mount Moriah, where the Temple was, to "see and be seen by the face of the L-rd."
The altar was the heart of the Temple's definition as "a house for G-d in which to offer the korbonot, the sacrifices."
It is universally accepted that the place on which King David and Shlomo built the Altar, is the same location where Abraham built the Altar on which he prepared Isaac for sacrifice. And the same place that Noah built an altar when he left the Ark. It was also the place of the Altar on which Cain and Abel brought their sacrifices. Similarly, Adam, the first man, offered a sacrifice there and was created at that very spot.
The Altar was made of small stones, lime, pitch, and glazing. The stones were perfectly smooth, with no nicks or scratches that could be detected with the thumbnail. These stones were never touched by metal, because metal is believed to shorten the life of man, and the Altar represents the lengthening of life.
Today, when prayer has taken the place of the offerings, the Beit Hamikdash remains the "gate of heaven" toward which we thrice daily direct our lips and hearts.
Wednesday, July 15, 2009
Beit Hamikdash - THE ARON (spaceless space)
At the heart of the Beit Hamikdash was the "Holy of Holies," the chamber that housed the "ark of testament" containing the divine communication to man; a place so suffused with the holiness of G-d that it was "spaceless space" - not physical, not metaphysical, but neither and both in one, reflecting G-d's simultaneous transcendence of, and immanence within, the physical reality.
The Holy of Holies measured twenty cubits (that's approx. 30 feet) by twenty cubits.
In its center stood the ark, also of a specified size, "two cubits and a half should be its length, a cubit and a half its breadth, and a cubit and a half its height". Nevertheless, the ark did not occupy any of the space of the chamber that housed it, so that the distance from each of the ark's outer walls to the interior walls of the Holy of Holies was ten cubits.
(So it measured 10 cubits from each side of the Ark to the wall of the room, yet it was only 20 cubits from one end of the room to the other!!)
In the words of the Talmud "The area of the Ark was not part of the measurement." This was more than mere transcendence of the physical: the ark did possess physical area, indeed, its spatial dimensions were prescribed by law and integral to its status as a holy object, yet at the same time, it did not occupy any of the area of the Holy of Holies. Thus it demonstrated the truth that G-d simultaneously transcends and pervades the parameters of His creation.
The Holy of Holies measured twenty cubits (that's approx. 30 feet) by twenty cubits.
In its center stood the ark, also of a specified size, "two cubits and a half should be its length, a cubit and a half its breadth, and a cubit and a half its height". Nevertheless, the ark did not occupy any of the space of the chamber that housed it, so that the distance from each of the ark's outer walls to the interior walls of the Holy of Holies was ten cubits.
(So it measured 10 cubits from each side of the Ark to the wall of the room, yet it was only 20 cubits from one end of the room to the other!!)
In the words of the Talmud "The area of the Ark was not part of the measurement." This was more than mere transcendence of the physical: the ark did possess physical area, indeed, its spatial dimensions were prescribed by law and integral to its status as a holy object, yet at the same time, it did not occupy any of the area of the Holy of Holies. Thus it demonstrated the truth that G-d simultaneously transcends and pervades the parameters of His creation.
Tuesday, July 14, 2009
The Beit Hamikdash
The study of the Beit Hamikdash, the Temple's structure is of eternal significance. "And you shall make Me a Sanctuary". We are commanded to construct a House for G-d, a Temple, for sacrifices to be offered within. Until Moshiach comes we can only fulfill that directive by studying about it.
The following three elements are essential when building the Temple:
a.The Sanctuary.
b. The Holy of Holies and
c. An Entrance Hall, preceding the Sanctuary.
And the following are the utensils that are required for the Sanctuary:
1. An alter for the sacrifices.
2. A ramp to ascend to the Altar. (No steps were used)
3. A wash basin with a pedestal where the priests would sanctify their hands and feet for the Temple service.
4. The altar for the incense offering.
5. The Menorah, and
6. The Table, for the showbread.
The Alter for the incenses, the Menorah and the Table were placed within the Temple right before the Holy of Holies.
Within the Temple, we must build chambers for the various necessities of the Sanctuary.
When we build the Temple we must use stones. We must not split the stones used for the building on the Temple Mount. Rather, we must split and chisel them outside and afterwards bring them in.
Everyone is obligated to build and to assist both personally and financially, both men and women. Nevertheless, school children are not to be interrupted from their Torah studies.
The following three elements are essential when building the Temple:
a.The Sanctuary.
b. The Holy of Holies and
c. An Entrance Hall, preceding the Sanctuary.
And the following are the utensils that are required for the Sanctuary:
1. An alter for the sacrifices.
2. A ramp to ascend to the Altar. (No steps were used)
3. A wash basin with a pedestal where the priests would sanctify their hands and feet for the Temple service.
4. The altar for the incense offering.
5. The Menorah, and
6. The Table, for the showbread.
The Alter for the incenses, the Menorah and the Table were placed within the Temple right before the Holy of Holies.
Within the Temple, we must build chambers for the various necessities of the Sanctuary.
When we build the Temple we must use stones. We must not split the stones used for the building on the Temple Mount. Rather, we must split and chisel them outside and afterwards bring them in.
Everyone is obligated to build and to assist both personally and financially, both men and women. Nevertheless, school children are not to be interrupted from their Torah studies.
Monday, July 13, 2009
Mazal Tov!
The relationship forged at Mount Sinai between G-d and the Jewish People has been likened to an engagement. There are two stages to a marriage: Sanctification and consummation. The sanctification occurs under the chupa, when the groom places a ring on his bride's finger. From that time, the bride is sanctified to her husband and is forbidden to any other man.
At Mount Sinai, G-d and the Jewish People entered into a marriage contract that was binding on both sides: G-d obligated Himself not to exchange the Jewish People for any other nation and the Jewish People undertook to follow the Torah and not worship other gods.
Ever since the Holy Temple was destroyed and the Jewish People sent into exile, we have been considered as a bride engaged but separated from her beloved. We have been waiting patiently, longingly, for G-d to take us out of exile and resume his special relationship with us.
The Torah that G-d gave us at Sinai was his wedding gift to us. When Moshiach comes and G-d restores His realtionship with us, He will give us another gift - the Torah of Moshiach, which will expound and clarify the Torah that was given to us at Sinai. The new Torah will enable us to understand and sense G-dliness in a completely new way, and will lead to the consummation of the marriage that we entered into at Sinai.
May we merit that now, amen!
At Mount Sinai, G-d and the Jewish People entered into a marriage contract that was binding on both sides: G-d obligated Himself not to exchange the Jewish People for any other nation and the Jewish People undertook to follow the Torah and not worship other gods.
Ever since the Holy Temple was destroyed and the Jewish People sent into exile, we have been considered as a bride engaged but separated from her beloved. We have been waiting patiently, longingly, for G-d to take us out of exile and resume his special relationship with us.
The Torah that G-d gave us at Sinai was his wedding gift to us. When Moshiach comes and G-d restores His realtionship with us, He will give us another gift - the Torah of Moshiach, which will expound and clarify the Torah that was given to us at Sinai. The new Torah will enable us to understand and sense G-dliness in a completely new way, and will lead to the consummation of the marriage that we entered into at Sinai.
May we merit that now, amen!
Sunday, July 12, 2009
Building the Beit Hamikdash - by learning about it...
One of the 613 mitzvot of the Torah is the commandment to build a Sanctuary and the fulfillment of this commandment is incumbent upon every Jewish man and woman. The desired manner of fulfilling this commandment is to participate in the actual construction of the Beit HaMikdash. Nevertheless, in an era when this is not possible, G‑d has offered us an alternative
G‑d revealed the details of the structure of the Beit HaMikdash of the Era of the Redemption to the prophet Yechezkel, and told him: “Tell the people of Israel of the House (referring to the Beit Hamikdash) and measure the design.”
Our Sages relate that Prophet Yechezkel replied to Him: “Master of the Earth, why are You telling me to go and tell Israel the form of the House? They are now in exile in the land of our enemies. Is there anything they can do about it? Let them be until they return from the exile. Then, I will go and inform them.”
G‑d answered: “Should the construction of My House be ignored because My children are in exile?”
G‑d declared: “The study of the Torah’s design of the Beit HaMikdash can be equated to its actual construction. Go, tell them to study the form of the tHaMikdash. As a reward for their study and their occupation with it, I will consider it as if they actually built the Beit HaMikdash.”
We can infer that through such study, a person fulfills his obligation to build the Beit Hamikdash.
Our study of the laws of the Beit HaMikdash has to be permeated by the awareness that in the very near future, we will actually participate in building the structure about which we are studying.
Moreover, not only is our study of the Beit HaMikdash equivalent to its construction, it serves as a catalyst, hastening the coming of the time when we will fulfill this mitzvah in an actual material way.
May this take place in the immediate future.
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