What is the analogy of the month in regards to the kings of Israel? What
is the significance of King Solomon (Shlomo) being the 15th generation
of kings from Avraham Avinu? Why is his throne so similar to the throne
of Hashem Himself, as it were? What is the concept of Shalom as it comes
into play in this context? What is the depth behind the special mitzvah
of sanctifying the moon?
Find out in this week's parsha podcast.
Running time: 22:34
Showing posts with label moon. Show all posts
Showing posts with label moon. Show all posts
Friday, January 19, 2018
Friday, December 18, 2015
Vayigash - Counting to Seventy
Why does the Torah tell us there were 70 people who made up the Jewish people as they came down to Egypt, if there are only 69 enumerated? What is the underlying theme between all of the individuals who are the missing 70th? What is the depth of the fact that Dan's son Chushim was deaf, as well as an only child, yet he was blessed to have great numbers? Why is Dan's area referred to in words that have to do with the moon and the month? What was the secret of Serach, the daughter of Asher, and her longevity?
Find out in this week's parsha podcast.
Running time: 25:58
Find out in this week's parsha podcast.
Running time: 25:58
Friday, February 13, 2015
Mishpatim - Borrowing Power
Why does the Torah ask us not to charge interest when we lend money? What does the midrash mean when it says that all of Hashem's creations 'lend to each other?' Why does the midrash choose the many symbols it does, amongst them - moon and stars, day and night? What is the concept of money and lending of one's money?
Find out in this week's parsha podcast.
Running time: 22:58
Find out in this week's parsha podcast.
Running time: 22:58
Sunday, October 12, 2014
Succos - Full Reflection
What is the difference between the approach on Succos as opposed to Rosh Hashana and Yom Kippur? How is that reflected in the moon's appearance? What is the parallel between the s'chach that covers the succah and the aravos? What is the concept of the cloud?
Find out in this week's parsha podcast.
Running Time: 17:35
Find out in this week's parsha podcast.
Running Time: 17:35
Thursday, September 25, 2014
Haazinu-Rosh Hashana - Silence of the Moon
Why do the seventy nations of the world seem to get a portion in the Earth, while the people of Israel do not? What does it mean that the Jewish people are Hashem's portion? Why does Rosh Hashana occur at the beginning of the month, when the moon is absent? Why do we celebrate the conception of the world, and not its actual birth?
Find out in this week's parsha podcast.
Running time: 23:18
Find out in this week's parsha podcast.
Running time: 23:18
Friday, January 3, 2014
Bo - Finding Spiritual Alignment
What is the significance of the commandment of sanctifying the new moon being the first of the commandments? What does it mean that the Torah should have begun with this commandment? What is the connection between this mitzvah and God's gift of Israel to the Jewish people? Which is the main part of the lunar month - when the moon is full or when it wanes completely? What is the concept of the extra month that is added in a Jewish leap year? What is the secret of true spiritual alignment?
Find out in this week's parsha podcast.
Running Time: 22:46
Tuesday, December 27, 2011
Teves - month of Nesirah
Whenever one wishes to understand the character of a month, the first thing to examine is the holiday schedule of that month. Since each month represents a spiritual force coming into play, that force is most clearly expressed through the days of note that are present in that month.
If we look at the structure of the month of Teves, we note that there are two outstanding aspects. The first is that we have the tail end of the holiday of Chanukah, which straddles the end of Kislev and the beginning of Teves. The month of Teves thus begins with the climax of Chanukah - the seventh and eighth days of the holiday. The final day of Chanukah is referred to as 'Zot Chanukah,' which means, 'This is Chanukah.' This reference indicates that the final day of Chanukah is when we fully recognize the miracle of the oil of the Temple menorah which burned for eight days. It is this culmination of the spiritual influx of the holiday which starts off the month of Teves.
When we look a little further in the month, however, we discover an expression of the exact opposite spiritual energy. Whereas the completion of Chanukah represents the rededication of the Holy Temple of Jerusalem, and a renewed commitment to the Jewish people's relationship with Hashem, the tenth day of Teves is the date that marks the beginning of the downfall of Jerusalem, and the seeming loss of that relationship. This was the day that the city was surrounded and the siege was laid that would ultimately result in the destruction of the second Temple.
It is remarkable that this month contains two significant dates that represent such opposite extremes in the Jewish people's relationship with Hashem.
In order to understand this on a deeper level, we must again recall that all of the structures of time are composed of multiples of six. When we understand this well, we can find parallels between different places where we see this pattern repeating itself. Just as we find that the winter and summer months are series of six, respectively, so are the days of the week a series of six, followed by a seventh, which is Shabbat. Thus, if we look at the day of the week that corresponds to the month of Teves, we can discover something deeper about the character of the month under discussion.
In the series of six which composes the winter months, Teves is the fourth month. It therefore parallels the fourth day of the week, which is Wednesday. If we wish to understand the character of any concept, we must always look for the root of that concept as it appears in the Torah. The Torah is the spiritual blueprint of reality, and thus, we can find the core of any idea in the Torah, most specifically, in the first place where that concept appears.
The first mention we find of a Wednesday in the Torah is the fourth day of creation. The verses in Genesis (1:14-18) describe the creation of the celestial bodies of the Sun and Moon which took place on that day. Significantly, the Torah at first refers to them as 'the two great luminaries.' Subsequently, however, they are referred to as 'the great luminary that rules in the day,' and the 'minor luminary that rules at night.'
The Talmud in tractate Chullin (60b) makes note of the two distinct references to the Sun and Moon. Whereas the first reference seems to equate the two, implying that they were of equal size and importance, the second reference seems to indicate that they were different, the Sun being larger and greater than the Moon.
Rabbi Shimon ben Pazi explains that this seeming contradiction indicates that something was happening beneath the surface on the fourth day of creation. He illustrates it with a homiletical story, which on the surface seems quaint, but actually contains a profound lesson.
He expounds and says that the first reference to 'the two great luminaries' actually implies that the Sun and Moon were originally created of equal size and stature. Upon seeing this, the Moon complained to Hashem, as it were, and said that 'two kings can not use the same crown.' The implication of the Moon's complaint was that there could not be 'two great luminaries,' or two rulers over the heavens, but rather, only one of the two could truly be significant.
Hashem responded to the Moon and said, "Diminish yourself."
The indication was that the Moon was correct in saying that they could not both be significant, and therefore, it was told to diminish itself.
The Moon, however, complained to Hashem, and asked, "Why must I diminish myself if my claim was indeed well founded?"
To this, Hashem responded with a consolation, saying that although it will remain diminished, at least it will appear alongside the Sun in the daytime, at certain points in the month. This would indicate its primacy, as the Sun never appears while the Moon rules at night.
The Moon was not consoled, and asked, "What value is my light during the day, when the Sun shines brightly?"
Hashem again tried to comfort it by saying that it will have its own unique significance, as the Jewish people will count their calendar based on the lunar months.
Again, however, the Moon complained that it is not the sole factor in the calculation of the Jewish calendar, as the lunar calendar is aligned with the solar calendar through the addition of a thirteenth month, seven times every nineteen years. Thus, the Moon does not have absolute significance in this context, as well.
The conversation continued until finally Hashem acknowledged the Moon and said that a special sin offering would be brought on His behalf, as it were, every Rosh Chodesh. This is the first of the month, the very day that the Moon is diminished. This sin offering would atone for Hashem, as it were, for diminishing the Moon.
Like many homiletic stories of the Sages, this story seems fantastic on the surface. On greater investigation, however, it conceals a most profound concept that is embedded into the very fabric of reality at every level.
In order to understand this, we must examine the concept of the Moon and what it represents, and we can then unlock the message of this Talmudic narrative.
When we analyze the nature of the Moon, we find that it is a celestial form that has no light of its own. All of its light is purely a reflection of the Sun's luminance. It is thus no coincidence that the calendar of the Jewish people is based on the cycles of the Moon. It is also not a coincidence that the Jewish people are given the commandment to base their calendar on the Moon at the very moment that they are on the threshold of the Exodus from Egypt, being forged as a nation.
This brings to the fore the fact that just as the Moon has no light of its own and only reflects the light of the Sun, so too, the Jewish people as a nation have no light of their own, as it were, and only reflect the light of Hashem and His Torah. Just as the Moon cycles, sometimes reflecting more, sometimes reflecting less, so too, the Jewish nation also experiences cycles throughout history, sometimes reflecting more of Hashem's light, sometimes reflecting less.
With this understanding, we can see that the conversation that occurred on that first Wednesday of creation between the Moon and Hashem is also a conversation between between the Jewish people and Hashem, concerning their relationship.
The dialogue between the Moon and Hashem took place on the fourth day of the week, and correspondingly, their is a similar exchange that takes place on the fourth month of the year, the month of Teves.
The month begins with the Sun shining on the Moon, so to speak, as we reflect the light of Hashem in the world through the lighting of the Chanukah candles, which serve as a reminder of the miracles He performed for us.
Even though the Jewish people are pleased to be shining Hashem's light into the world by recounting this miracle, there is an implicit complaint, which corresponds to the complaint of the Moon. The objection is that as long as one can see an obvious miracle from Hashem, we are not truly reflecting His light, because the source of the light is too overpowering. When Hashem reveals Himself in the world, it limits our free choice, and thus, instead of our relationship with Him being something we have chosen, there is an aspect of coercion, in a certain sense.
The paradox is that in order for our relationship with Hashem to be completely actualized, there must be a complete eclipse of that relationship. Hashem must hide Himself, as it were, in order to remove the compulsion that exists when His presence is apparent. Only then can we truly choose to enter into a relationship with Him.
In the account quoted earlier from the Talmud, the Moon is instructed to stop reflecting the light of the Sun, to 'diminish itself.' The fast of the tenth of Teves represents the beginning of the destruction of the Temple, and our seeming loss of relationship with Hashem. This precisely corresponds to Hashem's intstruction to the Moon to 'diminish itself,' as both represent an apparent decline in the relationship between the giver (Hashem and the Sun) and the receiver (the Jewish people and the Moon).
Incredibly, at the very moment that the relationship seems lost, when the Jewish people seem to be abandoned by Hashem, heaven forbid, and the destruction of the Temple is imminent, that is the time when they are no longer forced to shine His light, and instead have a chance to choose to reflect His radiance.
This concept is the root of the reason for the exile of the Jewish people into the diaspora, and the possible loss of faith that is the inherent danger as they are dispersed amongst many peoples and many foreign faiths. Although this is a great challenge, ultimately, it paves the way for the possibility for the Jewish people as a nation to actually choose their relationship with Hashem, to choose to reflect His light.
With this idea, we can understand why these two dates are commemorated in Teves, centering around the very middle of the six month series of the winter months. It is in the very depths of darkness that we have the greatest opportunity to choose the light.
Ultimately, we find that the Moon will return to its full state, as we say in the monthly prayer, Kiddush Levana, the sanctifying of the Moon. There we say, "May it be Your will, my Hashem, and the Hashem of my fathers, to fill the diminishment of the Moon, returning it to its unblemished state. May the light of the Moon be like the light of the Sun, and like the light of the seven days of creation, as it was before."
Similarly, in the service of Kiddush Levana, we pray for the day when the Jewish people will be renewed, like the Moon, and they will glorify their Creator, completely reflecting His light. This will occur in the time of the Messiah, which we await each day. That time will be one where each and every human being will choose to reflect the light of Hashem, entering into the most sublime relationship possible with his or her Creator.
If we look at the structure of the month of Teves, we note that there are two outstanding aspects. The first is that we have the tail end of the holiday of Chanukah, which straddles the end of Kislev and the beginning of Teves. The month of Teves thus begins with the climax of Chanukah - the seventh and eighth days of the holiday. The final day of Chanukah is referred to as 'Zot Chanukah,' which means, 'This is Chanukah.' This reference indicates that the final day of Chanukah is when we fully recognize the miracle of the oil of the Temple menorah which burned for eight days. It is this culmination of the spiritual influx of the holiday which starts off the month of Teves.
When we look a little further in the month, however, we discover an expression of the exact opposite spiritual energy. Whereas the completion of Chanukah represents the rededication of the Holy Temple of Jerusalem, and a renewed commitment to the Jewish people's relationship with Hashem, the tenth day of Teves is the date that marks the beginning of the downfall of Jerusalem, and the seeming loss of that relationship. This was the day that the city was surrounded and the siege was laid that would ultimately result in the destruction of the second Temple.
It is remarkable that this month contains two significant dates that represent such opposite extremes in the Jewish people's relationship with Hashem.
In order to understand this on a deeper level, we must again recall that all of the structures of time are composed of multiples of six. When we understand this well, we can find parallels between different places where we see this pattern repeating itself. Just as we find that the winter and summer months are series of six, respectively, so are the days of the week a series of six, followed by a seventh, which is Shabbat. Thus, if we look at the day of the week that corresponds to the month of Teves, we can discover something deeper about the character of the month under discussion.
In the series of six which composes the winter months, Teves is the fourth month. It therefore parallels the fourth day of the week, which is Wednesday. If we wish to understand the character of any concept, we must always look for the root of that concept as it appears in the Torah. The Torah is the spiritual blueprint of reality, and thus, we can find the core of any idea in the Torah, most specifically, in the first place where that concept appears.
The first mention we find of a Wednesday in the Torah is the fourth day of creation. The verses in Genesis (1:14-18) describe the creation of the celestial bodies of the Sun and Moon which took place on that day. Significantly, the Torah at first refers to them as 'the two great luminaries.' Subsequently, however, they are referred to as 'the great luminary that rules in the day,' and the 'minor luminary that rules at night.'
The Talmud in tractate Chullin (60b) makes note of the two distinct references to the Sun and Moon. Whereas the first reference seems to equate the two, implying that they were of equal size and importance, the second reference seems to indicate that they were different, the Sun being larger and greater than the Moon.
Rabbi Shimon ben Pazi explains that this seeming contradiction indicates that something was happening beneath the surface on the fourth day of creation. He illustrates it with a homiletical story, which on the surface seems quaint, but actually contains a profound lesson.
He expounds and says that the first reference to 'the two great luminaries' actually implies that the Sun and Moon were originally created of equal size and stature. Upon seeing this, the Moon complained to Hashem, as it were, and said that 'two kings can not use the same crown.' The implication of the Moon's complaint was that there could not be 'two great luminaries,' or two rulers over the heavens, but rather, only one of the two could truly be significant.
Hashem responded to the Moon and said, "Diminish yourself."
The indication was that the Moon was correct in saying that they could not both be significant, and therefore, it was told to diminish itself.
The Moon, however, complained to Hashem, and asked, "Why must I diminish myself if my claim was indeed well founded?"
To this, Hashem responded with a consolation, saying that although it will remain diminished, at least it will appear alongside the Sun in the daytime, at certain points in the month. This would indicate its primacy, as the Sun never appears while the Moon rules at night.
The Moon was not consoled, and asked, "What value is my light during the day, when the Sun shines brightly?"
Hashem again tried to comfort it by saying that it will have its own unique significance, as the Jewish people will count their calendar based on the lunar months.
Again, however, the Moon complained that it is not the sole factor in the calculation of the Jewish calendar, as the lunar calendar is aligned with the solar calendar through the addition of a thirteenth month, seven times every nineteen years. Thus, the Moon does not have absolute significance in this context, as well.
The conversation continued until finally Hashem acknowledged the Moon and said that a special sin offering would be brought on His behalf, as it were, every Rosh Chodesh. This is the first of the month, the very day that the Moon is diminished. This sin offering would atone for Hashem, as it were, for diminishing the Moon.
Like many homiletic stories of the Sages, this story seems fantastic on the surface. On greater investigation, however, it conceals a most profound concept that is embedded into the very fabric of reality at every level.
In order to understand this, we must examine the concept of the Moon and what it represents, and we can then unlock the message of this Talmudic narrative.
When we analyze the nature of the Moon, we find that it is a celestial form that has no light of its own. All of its light is purely a reflection of the Sun's luminance. It is thus no coincidence that the calendar of the Jewish people is based on the cycles of the Moon. It is also not a coincidence that the Jewish people are given the commandment to base their calendar on the Moon at the very moment that they are on the threshold of the Exodus from Egypt, being forged as a nation.
This brings to the fore the fact that just as the Moon has no light of its own and only reflects the light of the Sun, so too, the Jewish people as a nation have no light of their own, as it were, and only reflect the light of Hashem and His Torah. Just as the Moon cycles, sometimes reflecting more, sometimes reflecting less, so too, the Jewish nation also experiences cycles throughout history, sometimes reflecting more of Hashem's light, sometimes reflecting less.
With this understanding, we can see that the conversation that occurred on that first Wednesday of creation between the Moon and Hashem is also a conversation between between the Jewish people and Hashem, concerning their relationship.
The dialogue between the Moon and Hashem took place on the fourth day of the week, and correspondingly, their is a similar exchange that takes place on the fourth month of the year, the month of Teves.
The month begins with the Sun shining on the Moon, so to speak, as we reflect the light of Hashem in the world through the lighting of the Chanukah candles, which serve as a reminder of the miracles He performed for us.
Even though the Jewish people are pleased to be shining Hashem's light into the world by recounting this miracle, there is an implicit complaint, which corresponds to the complaint of the Moon. The objection is that as long as one can see an obvious miracle from Hashem, we are not truly reflecting His light, because the source of the light is too overpowering. When Hashem reveals Himself in the world, it limits our free choice, and thus, instead of our relationship with Him being something we have chosen, there is an aspect of coercion, in a certain sense.
The paradox is that in order for our relationship with Hashem to be completely actualized, there must be a complete eclipse of that relationship. Hashem must hide Himself, as it were, in order to remove the compulsion that exists when His presence is apparent. Only then can we truly choose to enter into a relationship with Him.
In the account quoted earlier from the Talmud, the Moon is instructed to stop reflecting the light of the Sun, to 'diminish itself.' The fast of the tenth of Teves represents the beginning of the destruction of the Temple, and our seeming loss of relationship with Hashem. This precisely corresponds to Hashem's intstruction to the Moon to 'diminish itself,' as both represent an apparent decline in the relationship between the giver (Hashem and the Sun) and the receiver (the Jewish people and the Moon).
Incredibly, at the very moment that the relationship seems lost, when the Jewish people seem to be abandoned by Hashem, heaven forbid, and the destruction of the Temple is imminent, that is the time when they are no longer forced to shine His light, and instead have a chance to choose to reflect His radiance.
This concept is the root of the reason for the exile of the Jewish people into the diaspora, and the possible loss of faith that is the inherent danger as they are dispersed amongst many peoples and many foreign faiths. Although this is a great challenge, ultimately, it paves the way for the possibility for the Jewish people as a nation to actually choose their relationship with Hashem, to choose to reflect His light.
With this idea, we can understand why these two dates are commemorated in Teves, centering around the very middle of the six month series of the winter months. It is in the very depths of darkness that we have the greatest opportunity to choose the light.
Ultimately, we find that the Moon will return to its full state, as we say in the monthly prayer, Kiddush Levana, the sanctifying of the Moon. There we say, "May it be Your will, my Hashem, and the Hashem of my fathers, to fill the diminishment of the Moon, returning it to its unblemished state. May the light of the Moon be like the light of the Sun, and like the light of the seven days of creation, as it was before."
Similarly, in the service of Kiddush Levana, we pray for the day when the Jewish people will be renewed, like the Moon, and they will glorify their Creator, completely reflecting His light. This will occur in the time of the Messiah, which we await each day. That time will be one where each and every human being will choose to reflect the light of Hashem, entering into the most sublime relationship possible with his or her Creator.
Monday, October 24, 2011
Bereshis - Creation's resistance
Why does the Alef complain that the Torah began with a Beis? What is Hashem's consolation? Why does the moon complain? Why do the trees complain? Why does there seem to be so much resistance in Creation?
Find out in this week's Parsha Podcast.
Running time: 21:09
Find out in this week's Parsha Podcast.
Running time: 21:09
Friday, September 9, 2011
Ki Seitzei - War of the Soul
What is the analogy between the Evil Inclination's general approach and the beautiful gentile woman captive? How does this connect to the concept of Shmitah? How does one develop a sense of abundance? What is the lesson of the diminished moon?
Find out in this week's Parsha Podcast.
Running time: 22:52
Find out in this week's Parsha Podcast.
Running time: 22:52
Thursday, January 6, 2011
Bo - Keser and Malchus
Why were the first nine plagues performed by Moshe or Ahron, but the plague of the firstborn was done by Hashem Himself? Why did the Jews have to do something active to be excluded from the plague, as opposed to the previous plagues where this was not necessary? What is the significance of the blood being placed on the doorpost? Why did this plague occur precisely at midnight? What is deeper significance of the parallel of the midrash between the Pesach offering and the binding of Yitzchak?
Find out in this week's Parsha Podcast.
Running time: 20:05
Find out in this week's Parsha Podcast.
Running time: 20:05
Tuesday, May 11, 2010
Gr"a on Redemption notes VII
Here is the final installation of the eleventh chapter of Even Shelema with notes.
10. All the concepts of the month of Tishrei are hints to the future. For the judgment will be on Rosh Hashana, and afterwards, the forgiveness for sin will be on Yom Kippur. Followed by Succos, the eighth day and their joy. So too in the future, the great day of judgment will occur (*), followed by the statement that "I will sprinkle upon you pure waters and purify you, etc" (Yechezkel 36), and "I will forgive whatever is left" (Yirmiyah 50). Afterwards, on Succos, will be the seven Chuppos, as is known, as the verse says (Yishaya 4), "And a Succah will be for shade from the day, etc." 'The time of our rejoicing, etc," and strangers will stand and shepherd your sheep (ibid 61) (**). Afterwards, the Eighth day, which will be the end of those who deny the True God, and the people of Israel will rejoice alone. "It will be a day of completion (atzeres) for you," and they will eat the three Shabbos meals. This is reference to the meals of the animals on the mountains of a thousand, the meal of the Leviathan, and the wine that was kept, etc. (Sifra Ditzniusa 54:4 55:1, Tikkunei Zohar 49:2)
(*) In the days of Moshiach, a fear of Hashem will seize all of mankind, and in the time of the revival of the dead, this feeling will intensify. In the future world this fear will intensify even further (Yeshaya 2:10). (It would seem that this is why it was established to say the prayer on the high holy days of 'And so, place Your fear,' (***) because these days are a hint of what the future holds.)
(**) In the current state of the world, the moon is below all of the constellations. In the future, however, the moon will be above them, and so will the people of Israel (****). Melachim 1:25 Tikkunei Zohar 166:1 under the heading 'ונימין' (It could be that this is what it means [in the blessing of the new moon] that they [the people of Israel] are to be renewed in the future like it [the moon]).
(***) Much of the focus of that section of the high holiday prayer is on the future time. We say, "And so, place Your fear on all of Your creatures, and Your awe on all You have created... And they will come together in a single unit to serve You with a full heart." There are many hints to the fact that those days are both a throwback to the time of Adam Harishon before the sin, as well as a portent of future times when we return to his state before the sin.
(****) This is not referring to the physical aspect of the moon and stars, rather, it is referring to the spiritual aspect of them, where they act as vehicles for the Divine influx being brought into the world. This would therefore seem to mean that in the current state of the world, the moon is the final vessel to receive the Divine influx that Hashem sends through the celestial bodies. This influx makes its way through the higher spiritual levels, finally getting to the stars and then the moon. In the future, the order of receipt of influx will be reversed, and the moon will rise above them. Similarly, the people of Israel will be raised above, and it will be clear that they are the crown of creation.
11. The meal of the Leviathan is reference to the knowledge that will expand in the world, which is the great joy to which nothing can compare (*). Moshe Rabbenu is also called the Leviathan (Sifra Ditzniusa 18:3), and about this the verse says, "You created to play with it," and it is the plaything of Hakadosh Baruch Hu with the righteous, with which He renews the Torah, etc, as the verse says, "And they saw Elokim, and they ate and drank." Seeing means understanding. This is the light that was hidden for the Righteous (Tikkunei Zohar 42:3 44:1 Sifra Ditzniusa 19:2). The inner secrets of the Torah will be revealed, as the simple understanding of the Torah is now. Therefore there will be freedom from any accusers, like the verse says (Yeshaya 11), "They will do no evil, nor cause destruction... For the land is full of the knowledge of Hashem..." (Tikkunei Zohar 43:2) (**). The 'wine that was kept' is also reference to the secrets of the Torah which will be revealed by Moshe (Tikkunei Zohar 74:2), and about that time it says, "Hashem's honor will be forever, Hashem will rejoice in His creations." May it be speedily in our days, so may it be His will.
(*) The concept of the Leviathan is one of intense connection to Hashem, as we see in the verse (Proverbs 1), "לוית חן" - accompanied by grace. This is reference to the continuous ascension in attaining an understanding of His Divinity through the depths of the secrets of His Torah. The desire of the soul to attach to Him will intensify, and the soul will gain more and more with each passing moment. This is what it says [in regards to the Leviathan], "You fashioned it to rejoice (לשחק) with it." The language of 'to rejoice' (לשחק) always describes a sudden joy. (Iyov 3:21, see ליקוטי מג"א with the heading 'see this.' See the Gra's explanation of Berachos ch. 1, heading 'look at the day of death...')
(**) As we saw earlier in siman 27 of ch. 8 - The evil inclination has no effect on those who are involved in the study of the secrets of the Torah. Therefore, the negative forces [that cause the destruction, immediately] cease. This is because the evil inclination only wields power when there is a lack of true knowledge, as the sages say, "A person only transgresses a sin if a spirit of foolishness has entered him." It says in the gemara (Baba Basra 75), "In the future, Hakadosh Baruch Hu will make a Succah for the righteous out of the skin of the Leviathan..." This is reference to the Tree of knowledge of Good and Evil, which will serve to completely surround holiness in the future (***). (Sifra Ditzniusa 20:1 see there.)
(***) The concept of Good and Evil being the forbidden fruit is only true as long as we live in a dimension where they are separate and Evil has its own existence as a negative force. In the future world, since we will have transcended to a higher dimension, we will exist in a place where Good and Evil are both aspects of a Higher Good. Thus, the fruit of the Tree of knowledge of Good and Evil will be permissible to be eaten. This is hinted to in the statement of the sages that in the future, just as we now make the blessing of הטוב והמטיב (Who is Good and does good) on good news, we will likewise make that blessing on the receipt of bad news. This is because we will exist in a dimension where both good and evil are clearly part of a greater Good.
10. All the concepts of the month of Tishrei are hints to the future. For the judgment will be on Rosh Hashana, and afterwards, the forgiveness for sin will be on Yom Kippur. Followed by Succos, the eighth day and their joy. So too in the future, the great day of judgment will occur (*), followed by the statement that "I will sprinkle upon you pure waters and purify you, etc" (Yechezkel 36), and "I will forgive whatever is left" (Yirmiyah 50). Afterwards, on Succos, will be the seven Chuppos, as is known, as the verse says (Yishaya 4), "And a Succah will be for shade from the day, etc." 'The time of our rejoicing, etc," and strangers will stand and shepherd your sheep (ibid 61) (**). Afterwards, the Eighth day, which will be the end of those who deny the True God, and the people of Israel will rejoice alone. "It will be a day of completion (atzeres) for you," and they will eat the three Shabbos meals. This is reference to the meals of the animals on the mountains of a thousand, the meal of the Leviathan, and the wine that was kept, etc. (Sifra Ditzniusa 54:4 55:1, Tikkunei Zohar 49:2)
(*) In the days of Moshiach, a fear of Hashem will seize all of mankind, and in the time of the revival of the dead, this feeling will intensify. In the future world this fear will intensify even further (Yeshaya 2:10). (It would seem that this is why it was established to say the prayer on the high holy days of 'And so, place Your fear,' (***) because these days are a hint of what the future holds.)
(**) In the current state of the world, the moon is below all of the constellations. In the future, however, the moon will be above them, and so will the people of Israel (****). Melachim 1:25 Tikkunei Zohar 166:1 under the heading 'ונימין' (It could be that this is what it means [in the blessing of the new moon] that they [the people of Israel] are to be renewed in the future like it [the moon]).
(***) Much of the focus of that section of the high holiday prayer is on the future time. We say, "And so, place Your fear on all of Your creatures, and Your awe on all You have created... And they will come together in a single unit to serve You with a full heart." There are many hints to the fact that those days are both a throwback to the time of Adam Harishon before the sin, as well as a portent of future times when we return to his state before the sin.
(****) This is not referring to the physical aspect of the moon and stars, rather, it is referring to the spiritual aspect of them, where they act as vehicles for the Divine influx being brought into the world. This would therefore seem to mean that in the current state of the world, the moon is the final vessel to receive the Divine influx that Hashem sends through the celestial bodies. This influx makes its way through the higher spiritual levels, finally getting to the stars and then the moon. In the future, the order of receipt of influx will be reversed, and the moon will rise above them. Similarly, the people of Israel will be raised above, and it will be clear that they are the crown of creation.
11. The meal of the Leviathan is reference to the knowledge that will expand in the world, which is the great joy to which nothing can compare (*). Moshe Rabbenu is also called the Leviathan (Sifra Ditzniusa 18:3), and about this the verse says, "You created to play with it," and it is the plaything of Hakadosh Baruch Hu with the righteous, with which He renews the Torah, etc, as the verse says, "And they saw Elokim, and they ate and drank." Seeing means understanding. This is the light that was hidden for the Righteous (Tikkunei Zohar 42:3 44:1 Sifra Ditzniusa 19:2). The inner secrets of the Torah will be revealed, as the simple understanding of the Torah is now. Therefore there will be freedom from any accusers, like the verse says (Yeshaya 11), "They will do no evil, nor cause destruction... For the land is full of the knowledge of Hashem..." (Tikkunei Zohar 43:2) (**). The 'wine that was kept' is also reference to the secrets of the Torah which will be revealed by Moshe (Tikkunei Zohar 74:2), and about that time it says, "Hashem's honor will be forever, Hashem will rejoice in His creations." May it be speedily in our days, so may it be His will.
(*) The concept of the Leviathan is one of intense connection to Hashem, as we see in the verse (Proverbs 1), "לוית חן" - accompanied by grace. This is reference to the continuous ascension in attaining an understanding of His Divinity through the depths of the secrets of His Torah. The desire of the soul to attach to Him will intensify, and the soul will gain more and more with each passing moment. This is what it says [in regards to the Leviathan], "You fashioned it to rejoice (לשחק) with it." The language of 'to rejoice' (לשחק) always describes a sudden joy. (Iyov 3:21, see ליקוטי מג"א with the heading 'see this.' See the Gra's explanation of Berachos ch. 1, heading 'look at the day of death...')
(**) As we saw earlier in siman 27 of ch. 8 - The evil inclination has no effect on those who are involved in the study of the secrets of the Torah. Therefore, the negative forces [that cause the destruction, immediately] cease. This is because the evil inclination only wields power when there is a lack of true knowledge, as the sages say, "A person only transgresses a sin if a spirit of foolishness has entered him." It says in the gemara (Baba Basra 75), "In the future, Hakadosh Baruch Hu will make a Succah for the righteous out of the skin of the Leviathan..." This is reference to the Tree of knowledge of Good and Evil, which will serve to completely surround holiness in the future (***). (Sifra Ditzniusa 20:1 see there.)
(***) The concept of Good and Evil being the forbidden fruit is only true as long as we live in a dimension where they are separate and Evil has its own existence as a negative force. In the future world, since we will have transcended to a higher dimension, we will exist in a place where Good and Evil are both aspects of a Higher Good. Thus, the fruit of the Tree of knowledge of Good and Evil will be permissible to be eaten. This is hinted to in the statement of the sages that in the future, just as we now make the blessing of הטוב והמטיב (Who is Good and does good) on good news, we will likewise make that blessing on the receipt of bad news. This is because we will exist in a dimension where both good and evil are clearly part of a greater Good.
Thursday, April 30, 2009
Acharei-Kedoshim
There are many parallels between the concepts of Niddah and the moon - both of them 'reflect' the idea of malchus. Find out more in this week's parsha podcast.
Thursday, January 15, 2009
The Moon and the war - part two
As I was reading the article mentioned in the previous post about the moon, I wondered what the significance is to the phenomenon that the tides and waves are caused by the moon's gravity. What could the message behind this be?
I was נתעורר to some interesting thoughts when I saw a piece from the Ben Ish Chai.
He is explaining how the concept of מים - water - has to do with the concept of מודים - admitting. He points out that if you spell out the letters of מים you get the following: מ"ם יו"ד מ"ם. When you take the middle letters, you find the word מודים. We need, of course, to understand what this signifies.
I started thinking about something we say at קידוש לבנה. We say כשם שאני רוקד כנגדך ואיני יכול לנגוע בך כך לא יוכלו כל אויבי לנגוע בי לרעה - just as I am dancing in front of you and I can not touch you (the Moon), so should my enemies be unable to touch me for evil. As we say this, we raise our feet in a little dance, similar to the motion of kedusha.
This also needs explanation. What kind of tefillah is this? Just like I can't touch the moon, my enemies should not be able to touch me? This seems like such a strange thing to say. What's the פשט?
Coming back to the concept of the Moon, it has no light of its own - all its light is from the Sun. It represents Klal Yisrael who reflect the light of Hashem, but it also represents the idea that one can only accomplish when we recognize that we have no power of our own. וזכרת את ה' אלוקיך כי הוא הנותן לך כח לעשות חיל - you should remember Hashem your God, for He is the one who gives you power to be mighty. When we forget where our success stems from, we lose our might. When we realize that we are only reflecting Hashem's light, it indeed shines brightly through us. When we think we produce our own light, Hashem allows us to try to create our own, and we are left with nothing.
When we make that motion, up and down, reaching for the Moon and recognizing that it is beyond our grasp, we inject humility into ourselves. We have learned the lesson of the Moon that only reflects the Sun's light and does not create its own. This humility is what gives us the power against our enemies - the power that is Hashem's - ה' ילחם לכם ואתם תחרישון - Hashem will fight for you and you will be quiet! This, I believe, is what we are saying - Just as I am dancing and can not reach you (humility!), so should my enemies be unable to touch me for evil (with Hashem's help).
It struck me that this motion that we do as we reach for the Moon and recognize our inability, is the same motion that waves do. They go up and down, up and down, constantly pulled by the gravity of the moon, constantly reaching up and coming back toward Earth. The motion of the water itself hints to that power of הודאה - of admitting. The waters are pulled to admit by the ultimate representation of admittal - the Moon. This is why the word מים contains the word מודים, because the motion of the worlds waters teaches us the lesson of הודאה.
This could also be why the Torah, which is compared to water, can only be acquired with humility. The Gemara in Nedarim says ממדבר מתנה וממתנה נחליאל - כיון שעושה אדם עצמו כמדבר שהוא הפקר לכל תורה נתנה לו במתנה - when a person makes himself like a wilderness - ownerless to all - the Torah is given to him as a present. The Torah can only be acquired by one who has made himself empty of ego, because the Torah is the ultimate source of Hashem's light, which can only shine through one who has no light of his own.
I heard the following story from a reliable source close to the Gadol about whom this story was told.
It was Friday, the seventh day of the Gaza war, and the ground troops were getting ready to invade Gaza that Friday night. The shamash of the Gadol received a phone call from one of the higher ups in the Israeli army, who asked to receive a bracha for the impending military operation. When the shamash brought this request to the Gadol, he responded that he could not give a bracha for the operation if it would begin that night, as it would involve too much desecration of Shabbos. Not only that, but the operation would not see any סימן ברכה if it began on Shabbos.
The Shamash called back the general and relayed the words of the Gadol. The response was that the army had strong reason to believe that Hamas would begin attacking over Shabbos, and they wanted to begin with a surprise attack. The shamash reiterated the Gadol's words that if they would begin the operation on Shabbos, they would see no סימן ברכה, and added the Gadol's reassurance that nothing would happen over Shabbos.
Indeed, nothing happened over Shabbos, and on Motsaei Shabbos, the shamash received a call from the same general. He said that the army had decided to take the Gadol's advice into account, and had waited until after Shabbos to begin. The Gadol gladly granted the requested bracha, and the operation then began.
The power of this story is that there was a surge of humility that would be with the entire IDF throughout its fight against this enemy whose entire existence is pride. Hashem has shown tremendous miracles at every stage, and continues to do so. Let us hope that the humility will continue, and Hashem will surely continue to shine His light through us, until it bursts forth to the entire world, may it be speedily in our days.
I was נתעורר to some interesting thoughts when I saw a piece from the Ben Ish Chai.
He is explaining how the concept of מים - water - has to do with the concept of מודים - admitting. He points out that if you spell out the letters of מים you get the following: מ"ם יו"ד מ"ם. When you take the middle letters, you find the word מודים. We need, of course, to understand what this signifies.
I started thinking about something we say at קידוש לבנה. We say כשם שאני רוקד כנגדך ואיני יכול לנגוע בך כך לא יוכלו כל אויבי לנגוע בי לרעה - just as I am dancing in front of you and I can not touch you (the Moon), so should my enemies be unable to touch me for evil. As we say this, we raise our feet in a little dance, similar to the motion of kedusha.
This also needs explanation. What kind of tefillah is this? Just like I can't touch the moon, my enemies should not be able to touch me? This seems like such a strange thing to say. What's the פשט?
Coming back to the concept of the Moon, it has no light of its own - all its light is from the Sun. It represents Klal Yisrael who reflect the light of Hashem, but it also represents the idea that one can only accomplish when we recognize that we have no power of our own. וזכרת את ה' אלוקיך כי הוא הנותן לך כח לעשות חיל - you should remember Hashem your God, for He is the one who gives you power to be mighty. When we forget where our success stems from, we lose our might. When we realize that we are only reflecting Hashem's light, it indeed shines brightly through us. When we think we produce our own light, Hashem allows us to try to create our own, and we are left with nothing.
When we make that motion, up and down, reaching for the Moon and recognizing that it is beyond our grasp, we inject humility into ourselves. We have learned the lesson of the Moon that only reflects the Sun's light and does not create its own. This humility is what gives us the power against our enemies - the power that is Hashem's - ה' ילחם לכם ואתם תחרישון - Hashem will fight for you and you will be quiet! This, I believe, is what we are saying - Just as I am dancing and can not reach you (humility!), so should my enemies be unable to touch me for evil (with Hashem's help).
It struck me that this motion that we do as we reach for the Moon and recognize our inability, is the same motion that waves do. They go up and down, up and down, constantly pulled by the gravity of the moon, constantly reaching up and coming back toward Earth. The motion of the water itself hints to that power of הודאה - of admitting. The waters are pulled to admit by the ultimate representation of admittal - the Moon. This is why the word מים contains the word מודים, because the motion of the worlds waters teaches us the lesson of הודאה.
This could also be why the Torah, which is compared to water, can only be acquired with humility. The Gemara in Nedarim says ממדבר מתנה וממתנה נחליאל - כיון שעושה אדם עצמו כמדבר שהוא הפקר לכל תורה נתנה לו במתנה - when a person makes himself like a wilderness - ownerless to all - the Torah is given to him as a present. The Torah can only be acquired by one who has made himself empty of ego, because the Torah is the ultimate source of Hashem's light, which can only shine through one who has no light of his own.
I heard the following story from a reliable source close to the Gadol about whom this story was told.
It was Friday, the seventh day of the Gaza war, and the ground troops were getting ready to invade Gaza that Friday night. The shamash of the Gadol received a phone call from one of the higher ups in the Israeli army, who asked to receive a bracha for the impending military operation. When the shamash brought this request to the Gadol, he responded that he could not give a bracha for the operation if it would begin that night, as it would involve too much desecration of Shabbos. Not only that, but the operation would not see any סימן ברכה if it began on Shabbos.
The Shamash called back the general and relayed the words of the Gadol. The response was that the army had strong reason to believe that Hamas would begin attacking over Shabbos, and they wanted to begin with a surprise attack. The shamash reiterated the Gadol's words that if they would begin the operation on Shabbos, they would see no סימן ברכה, and added the Gadol's reassurance that nothing would happen over Shabbos.
Indeed, nothing happened over Shabbos, and on Motsaei Shabbos, the shamash received a call from the same general. He said that the army had decided to take the Gadol's advice into account, and had waited until after Shabbos to begin. The Gadol gladly granted the requested bracha, and the operation then began.
The power of this story is that there was a surge of humility that would be with the entire IDF throughout its fight against this enemy whose entire existence is pride. Hashem has shown tremendous miracles at every stage, and continues to do so. Let us hope that the humility will continue, and Hashem will surely continue to shine His light through us, until it bursts forth to the entire world, may it be speedily in our days.
Wednesday, January 14, 2009
The Moon and the war
החודש הזה לכם, ראש חדשים - This [lunar] month is for you, first of the months.
These were the words that Hashem said to Moshe, giving the Jewish people its first national mitzvah. Henceforth, the Moon would represent us, having no light of its own, reflecting the light of the Sun. We, the Jewish people, also have no light of our own, we just reflect the light that Hashem shines upon us. The less we try to shine our own light, the more Hashem's light shines.
We find numerous sources linking the Moon to the Jewish people. She is our representative, and we dance with her every month as she begins to wax larger, coming into view. We encourage her with words we ourselves need to hear - soon you will be returned to your former glory. Soon your light will shine as it did on the six days of Creation. Soon the whole world will reflect the Light of Hashem, and we, the Jewish people, will also reflect His light, being returned to our rightful status, a true reflection of His Kingship.
I came across this article which tells of a unique occurrence that has not happened since 1993, and will not happen again until 2016. The full Moon of December (Kislev) and January (Teves) were significantly larger and brighter than usual - "14% wider and 30% brighter than lesser Moons." This was because the Moon was at its closest point in its elliptical orbit as it came into view at the middle of the lunar month. This also had a significant effect, raising the tides about 15 centimeters, as the tides are dependent on the Moon's gravitational pull.
As I was reading this, I was touched by the clear showing of Hashem's love for us. He guided things so that the current war we are facing would come out in this time when the Moon is largest, representing the idea that our spiritual power is greatest. We have merited great miracles in this war on many fronts, and we have merited a sense of Achdus and purpose. We have seen a display of the spiritual in places we would not have expected, and this is 'reflected' in the Moon that accompanies us, testifying to our spiritual power, which is but a reflection of Hashem's Infinite Light.
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