Eikev
In last week’s Parasha, not only do we find the ten Commandments for the second time in the Torah, but the Shema and ve’ahavta are also given. It is in this week’s Parasha, Eikev, that the second paragraph of the Shema can be found; in chapter 11, verse 13. Most of the narrative, however, is dedicated to remembering different episodes that happened during the journey of Moshe and Bnei Israel in the desert. The events related are unfortunate incidents where the people missed the mark, the most important one being the sin of the golden calf.
“The two tablets of the covenant were over my two hands. …You had made a molten calf. …I took hold of the two tablets and threw them down from my two hands, and broke them before your eyes.”
Deuteronomy, 9:15-17
The question everyone asks about these verses is why does the Torah need to say that Moshe “took hold of the two tablets” when it is already established that he was holding them! Our sages explain that, in fact, the tablets were initially “over ‘his’ two hands”, meaning that the holiness contained in them made them so light that they were hovering above his hands. But after he saw the calf, the letters on the tablets flew up to heaven and they became unbearably heavy. He had to take hold of them, but he could not handle them anymore because of the weight. He let them fall from his hands and they shattered.
This teaching offers us an important life lesson because we, humans, are like the tablets. When we are surrounded by holiness, such as feelings of love and compassion, performing mitzvot, and generosity, our energy is light, attracting similar positive energy in our life. When we are surrounded by anger, jealousy and depression, our energy becomes heavy and dark, this time attracting negative energy our way. It is then easy to end up broken.
G!d has an infinite reserve of blessings to bestow upon all of us. We only need to align our energy to high Divine frequency in order to receive them.
“The two tablets of the covenant were over my two hands. …You had made a molten calf. …I took hold of the two tablets and threw them down from my two hands, and broke them before your eyes.”
Deuteronomy, 9:15-17
The question everyone asks about these verses is why does the Torah need to say that Moshe “took hold of the two tablets” when it is already established that he was holding them! Our sages explain that, in fact, the tablets were initially “over ‘his’ two hands”, meaning that the holiness contained in them made them so light that they were hovering above his hands. But after he saw the calf, the letters on the tablets flew up to heaven and they became unbearably heavy. He had to take hold of them, but he could not handle them anymore because of the weight. He let them fall from his hands and they shattered.
This teaching offers us an important life lesson because we, humans, are like the tablets. When we are surrounded by holiness, such as feelings of love and compassion, performing mitzvot, and generosity, our energy is light, attracting similar positive energy in our life. When we are surrounded by anger, jealousy and depression, our energy becomes heavy and dark, this time attracting negative energy our way. It is then easy to end up broken.
G!d has an infinite reserve of blessings to bestow upon all of us. We only need to align our energy to high Divine frequency in order to receive them.
Devarim
This Shabbat, we start the last of the five Books of Moses. The events described in it took place in only thirty seven days. Incidentally, this number is the numerical value of "halev", "the heart". It reminds us of the passion Moses had in his mission to bring the Children of Israel to the Holy Land and also the passion of the people, the new generation, in learning and serving G!d in the Promised Land.
Interestingly, the word "Eicha" appears in this Parasha, and it happens to be the first word of the Book of Lamentations that is read on Tisha b'Av. For this reason, our sages have decreed that Parashat Devarim should always be read on the Shabbat that precedes Tisha b'Av.
The Academy of Jewish Religion has been publishing a compilation of resources for different Jewish holidays to help us navigate the post October 7 collective trauma. Rabbis, Cantors and professors have contributed and I was honored to be included in the book about Tisha b'Av. Below is my contribution.
It all Started with a Crack
It all started with a crack.
Before Tisha b’Av,
there was Shiva Asar b’Tammuz.
It all started with a crack
in the wall.
The crack expanded
and darkness seeped through.
A breach was all that was needed
to bring the unthinkable.
Eichah, she sits in solitude.
On Shiva b’October,
it started with a crack
in the wall.
The crack expanded
and darkness seeped through.
That breach was all that was needed
to bring the unthinkable.
Eichah, we sit in solitude.
After Shiva, some darkness is removed.
A crack is formed
to let light through
to let love through
to initiate healing.
What if
instead of darkness
light had come through the cracks on Shiva Asar b’Tammuz?
What if
instead of darkness
light had come through the cracks on Shiva b’October?
Let’s transmute “What if” with “Hope”.
Hope is only possible with resolve.
Determination to whack a crack
in the walls that cast shadows.
Light will be forced through.
We will sing Hallel on Tisha b’Av
and globalize dancing on Shiva b’October.
It can all start with a crack.
Interestingly, the word "Eicha" appears in this Parasha, and it happens to be the first word of the Book of Lamentations that is read on Tisha b'Av. For this reason, our sages have decreed that Parashat Devarim should always be read on the Shabbat that precedes Tisha b'Av.
The Academy of Jewish Religion has been publishing a compilation of resources for different Jewish holidays to help us navigate the post October 7 collective trauma. Rabbis, Cantors and professors have contributed and I was honored to be included in the book about Tisha b'Av. Below is my contribution.
It all Started with a Crack
It all started with a crack.
Before Tisha b’Av,
there was Shiva Asar b’Tammuz.
It all started with a crack
in the wall.
The crack expanded
and darkness seeped through.
A breach was all that was needed
to bring the unthinkable.
Eichah, she sits in solitude.
On Shiva b’October,
it started with a crack
in the wall.
The crack expanded
and darkness seeped through.
That breach was all that was needed
to bring the unthinkable.
Eichah, we sit in solitude.
After Shiva, some darkness is removed.
A crack is formed
to let light through
to let love through
to initiate healing.
What if
instead of darkness
light had come through the cracks on Shiva Asar b’Tammuz?
What if
instead of darkness
light had come through the cracks on Shiva b’October?
Let’s transmute “What if” with “Hope”.
Hope is only possible with resolve.
Determination to whack a crack
in the walls that cast shadows.
Light will be forced through.
We will sing Hallel on Tisha b’Av
and globalize dancing on Shiva b’October.
It can all start with a crack.
Mattot Masei
Get up, stand up, stand up for your right
Bob Marley
Get up, stand up, stand up for your right
Bob Marley
Parashat Mattot, G!d gives a surprising command to Moses: “take revenge for the Children of Israel against the Midianites”. This command to go to war as an act of revenge is particularly remarkable since we are specifically forbidden against this in Parashat Kedoshim: “You shall neither take revenge from nor bear a grudge against the members of your people, you shall love your neighbor as yourselves, I am G!d” (Leviticus 19:18).
In his book “Ohr Chadash Torah Anthology”, Rabbi Avraham Arieh Trugman teaches that the root of the Hebrew word for revenge, “nekama”, means to “to rise up”. It is interesting to note that Bob Marley perfectly expressed this concept in his famous song “Get up, stand up, stand up for your right”.
In the case of our Parasha, “to rise up” for the Children of Israel means to go to war. They had to overcome the oppressor in order to remove negativity; to eradicate darkness. The deep hurt inflicted by Midian mandated a response. When words, diplomacy and dialogue fail to bring peace, then action is necessary.
In view of what happened this week in Spain, the word “nekama” particularly resonates within me. French Jewish campers coming back home from Spain were kicked out of their plane and their 21 year-old director was viciously beaten and handcuffed. All of this because they were singing Hebrew songs. Granted, young campers can be rambunctious at times, but to submit them to this humiliation and then proclaim that “Israel is a terrorist state” is simply an outrageous atrocity. It has a name: it is called antisemitism.
When I say that “nekama” resonates regarding this situation, I don’t mean taking revenge in the simple meaning of the word (although they certainly deserve to be sued). What resonates is Bob Marley’s call to “Get up, stand up, stand up for your right”. If this means to proudly sing Hebrew songs in public, so be it!
In his book “Ohr Chadash Torah Anthology”, Rabbi Avraham Arieh Trugman teaches that the root of the Hebrew word for revenge, “nekama”, means to “to rise up”. It is interesting to note that Bob Marley perfectly expressed this concept in his famous song “Get up, stand up, stand up for your right”.
In the case of our Parasha, “to rise up” for the Children of Israel means to go to war. They had to overcome the oppressor in order to remove negativity; to eradicate darkness. The deep hurt inflicted by Midian mandated a response. When words, diplomacy and dialogue fail to bring peace, then action is necessary.
In view of what happened this week in Spain, the word “nekama” particularly resonates within me. French Jewish campers coming back home from Spain were kicked out of their plane and their 21 year-old director was viciously beaten and handcuffed. All of this because they were singing Hebrew songs. Granted, young campers can be rambunctious at times, but to submit them to this humiliation and then proclaim that “Israel is a terrorist state” is simply an outrageous atrocity. It has a name: it is called antisemitism.
When I say that “nekama” resonates regarding this situation, I don’t mean taking revenge in the simple meaning of the word (although they certainly deserve to be sued). What resonates is Bob Marley’s call to “Get up, stand up, stand up for your right”. If this means to proudly sing Hebrew songs in public, so be it!
Balak
In this week’s Parasha, the King of Moav, Balak (who gives his name to the portion), hires a prophet named Bilaam to curse the Bnei Israel. Bilaam is powerful, when Balak sends messengers, he says “whomever you bless is blessed and whomever you curse is accursed” (Numbers, 22:6).
Three times Bilaam tries to curse, and three times G!d puts words of blessing in his mouth, bringing us one of the most known of all: מַה־טֹּ֥בוּ אֹהָלֶ֖יךָ יַעֲקֹ֑ב מִשְׁכְּנֹתֶ֖יךָ יִשְׂרָאֵֽל׃ “Mah tovu ohalecha Yaakov, mishkenotecha Yisrael”, “How goodly are your tents Yaakov, your dwellings Israel” (Numbers 24:5). However, in Sanhedrin 105b, the Talmud teaches that Bilaam infused evil intent in every blessing he was forced to deliver. It goes on to say that most of his blessings eventually became curses. We understand then that depending on the intention, a blessing can become a curse and a curse can become a blessing. Words have the power to heal or destroy, but the intention behind words gives the true power.
The good news is that regardless of the intention behind any utterance or situation, we also have the power to transform everything into a blessing. A long time ago there was a man called “Gamzu”, known as such because he would always say “Gam zu letovah”, “this also is for good”. One day, he was on his way to a certain town. Somehow, he couldn’t reach his destination before nightfall, so he was forced to spend the night in the forest, “Gam zu letovah!”. He had with him one candle, one rooster and one donkey. He settled down with his lit candle when a big wind suddenly extinguished his candle, “Gam zu letovah!”. Shortly after, a beast came and ate his rooster, “Gam zu letovah!”. Later another beast came and devoured his donkey, “Gam zu letovah!”.
In the morning, he finally reached the town, only to discover that a large band of thieves came to steal, destroy, burn and kill. He realized that if his candle had stayed lit, they would have found him. Likewise, if they had heard his rooster or donkey, they surely would have killed him as well.
If people’s intentions have the power to bless or curse, our own intentional attitude in life also aligns us with blessing or curse. With G!d’s help, may we always utter blessings with a pure heart, and may we always attract the most beautiful blessings in our life.
Gam zu letovah!
With (pure and intentional) blessings,
Three times Bilaam tries to curse, and three times G!d puts words of blessing in his mouth, bringing us one of the most known of all: מַה־טֹּ֥בוּ אֹהָלֶ֖יךָ יַעֲקֹ֑ב מִשְׁכְּנֹתֶ֖יךָ יִשְׂרָאֵֽל׃ “Mah tovu ohalecha Yaakov, mishkenotecha Yisrael”, “How goodly are your tents Yaakov, your dwellings Israel” (Numbers 24:5). However, in Sanhedrin 105b, the Talmud teaches that Bilaam infused evil intent in every blessing he was forced to deliver. It goes on to say that most of his blessings eventually became curses. We understand then that depending on the intention, a blessing can become a curse and a curse can become a blessing. Words have the power to heal or destroy, but the intention behind words gives the true power.
The good news is that regardless of the intention behind any utterance or situation, we also have the power to transform everything into a blessing. A long time ago there was a man called “Gamzu”, known as such because he would always say “Gam zu letovah”, “this also is for good”. One day, he was on his way to a certain town. Somehow, he couldn’t reach his destination before nightfall, so he was forced to spend the night in the forest, “Gam zu letovah!”. He had with him one candle, one rooster and one donkey. He settled down with his lit candle when a big wind suddenly extinguished his candle, “Gam zu letovah!”. Shortly after, a beast came and ate his rooster, “Gam zu letovah!”. Later another beast came and devoured his donkey, “Gam zu letovah!”.
In the morning, he finally reached the town, only to discover that a large band of thieves came to steal, destroy, burn and kill. He realized that if his candle had stayed lit, they would have found him. Likewise, if they had heard his rooster or donkey, they surely would have killed him as well.
If people’s intentions have the power to bless or curse, our own intentional attitude in life also aligns us with blessing or curse. With G!d’s help, may we always utter blessings with a pure heart, and may we always attract the most beautiful blessings in our life.
Gam zu letovah!
With (pure and intentional) blessings,
Chukat
In Parashat Chukat, we are introduced to the most non-rational mitzvah, the laws of the red heifer. Moshe is given the instruction to burn entirely a perfectly red cow. The ashes, when mixed with Living Waters, will have the power to purify someone who is in a state of impurity from being in contact with a dead body.
The Next passage deals with the ramifications of someone dying in a tent. Since Torah can -and should- be understood on many levels, our sages explain that the tent mentioned in our Parasha refers to “tents of Torah”. The dying, in turn, refers to sublimating our ego, meaning transforming negative or harmful impulses into positive ones. The sages infer that through this process, we can fully internalize Torah teachings and blessings.
The symbol of a tent is a meaningful one. To this day, if you look at encampments of desert dwellers, you will mostly see dark tents, in various shades of dark brown and black, probably similar to what our ancestors used in the desert. What is interesting is that the Tent of Meeting, the Tabernacle, looked the same. The appearance was most likely plain and not much more attractive than the rest of the tents. But that was the exterior.
Once you stepped inside, everything was different. The first holy section of the tent contained the Menorah and different objects like the Table of Showbread and the Altar of Incense, all made of pure gold. Treasures of incredible spiritual and monetary value. Beyond this first section was the Holy of Holies, where the Ark of Covenant was located, on top of which rested the Glory of G!d. All of this was hidden from the outside, it could only be seen inside.
Over the years, the way of the world has been to make things look impressive on the outside, while the inside might be devoid of true value. With G!d, the ways of righteousness, it is the opposite. Many teachings might seem unattractive, but the deeper you go, the more gold and treasures you will find. Dare to go beyond the curtain, beyond the superficial. Go deeper and deeper into the Tent of Meeting, pick a mitzvah to cherish, you will uncover the treasures Judaism offers and experience ecstatic connection with the Infinite.
The Next passage deals with the ramifications of someone dying in a tent. Since Torah can -and should- be understood on many levels, our sages explain that the tent mentioned in our Parasha refers to “tents of Torah”. The dying, in turn, refers to sublimating our ego, meaning transforming negative or harmful impulses into positive ones. The sages infer that through this process, we can fully internalize Torah teachings and blessings.
The symbol of a tent is a meaningful one. To this day, if you look at encampments of desert dwellers, you will mostly see dark tents, in various shades of dark brown and black, probably similar to what our ancestors used in the desert. What is interesting is that the Tent of Meeting, the Tabernacle, looked the same. The appearance was most likely plain and not much more attractive than the rest of the tents. But that was the exterior.
Once you stepped inside, everything was different. The first holy section of the tent contained the Menorah and different objects like the Table of Showbread and the Altar of Incense, all made of pure gold. Treasures of incredible spiritual and monetary value. Beyond this first section was the Holy of Holies, where the Ark of Covenant was located, on top of which rested the Glory of G!d. All of this was hidden from the outside, it could only be seen inside.
Over the years, the way of the world has been to make things look impressive on the outside, while the inside might be devoid of true value. With G!d, the ways of righteousness, it is the opposite. Many teachings might seem unattractive, but the deeper you go, the more gold and treasures you will find. Dare to go beyond the curtain, beyond the superficial. Go deeper and deeper into the Tent of Meeting, pick a mitzvah to cherish, you will uncover the treasures Judaism offers and experience ecstatic connection with the Infinite.
Korach
The character of Korach, who gives his name to this week’s Parasha, was the one who instigated a rebellion against the leadership of Moshe. To make matters worse, he also happened to be his cousin. He was a demagogue, envying Moshe, and plotting to take over his authority. In modern days, we call this a coup.
Rabbi Isaac Luria, known as the Arizal, was a famous 16th century Kabbalaist from Tzfat. He taught that Korach possessed Cain’s reincarnated soul, and Moshe possessed Abel’s. Cain and Abel’s story in Genesis is well known. The two brothers decided to make an offering to G!d. While Abel’s offering was accepted, Cain’s wasn’t, which threw him into a fit of jealousy. He ultimately killed his brother over this.
Fast forward a few generations later; they both reincarnate and the jealousy is still present… except that this time, Korach/Cain was swallowed up when “the earth opened up its mouth…” (Numbers 16:32).
We can ask ourselves, how come Cain’s soul, reincarnated as Korach, hadn’t learned that jealousy, murder, and trying to overthrow leadership isn’t the answer? He clearly hasn’t, but the story is there to teach us about it.
Human nature hasn’t changed much either. The earth might not open up its mouth to swallow up rebels who try to usurp leadership, but the same negative effect takes place. Each time we bring any type of negativity in the world, this same negativity drags us down.
Interestingly, we just celebrated Rosh Chodesh, the new Hebrew month of Tammuz, known for one observance: the fast of Tammuz which commemorates the breaching of the walls of Jerusalem, leading to the destruction of the Holy Temple three weeks later. Let us remember that our tradition teaches that the Temple was destroyed because of Sinat Chinam, baseless hatred between each other. This is another example of how destructive negativity can be.
While, as human beings, we tend to bring negativity regularly, the good news is that there is an antidote, it is called Teshuva. This is accomplished by doing some introspection in order to identify what should be refined in our life. Once this is done, there should be some sort of remorse over it, but mostly the will to rectify what brings a particular negativity. After this, we must ask for help from Above. Assistance will come right away, and the most beautiful thing with this process is that we are given the chance to transform all negativity into mitzvot. This week, let us learn from the Biblical narrative by transforming darkness into Light!
Rabbi Isaac Luria, known as the Arizal, was a famous 16th century Kabbalaist from Tzfat. He taught that Korach possessed Cain’s reincarnated soul, and Moshe possessed Abel’s. Cain and Abel’s story in Genesis is well known. The two brothers decided to make an offering to G!d. While Abel’s offering was accepted, Cain’s wasn’t, which threw him into a fit of jealousy. He ultimately killed his brother over this.
Fast forward a few generations later; they both reincarnate and the jealousy is still present… except that this time, Korach/Cain was swallowed up when “the earth opened up its mouth…” (Numbers 16:32).
We can ask ourselves, how come Cain’s soul, reincarnated as Korach, hadn’t learned that jealousy, murder, and trying to overthrow leadership isn’t the answer? He clearly hasn’t, but the story is there to teach us about it.
Human nature hasn’t changed much either. The earth might not open up its mouth to swallow up rebels who try to usurp leadership, but the same negative effect takes place. Each time we bring any type of negativity in the world, this same negativity drags us down.
Interestingly, we just celebrated Rosh Chodesh, the new Hebrew month of Tammuz, known for one observance: the fast of Tammuz which commemorates the breaching of the walls of Jerusalem, leading to the destruction of the Holy Temple three weeks later. Let us remember that our tradition teaches that the Temple was destroyed because of Sinat Chinam, baseless hatred between each other. This is another example of how destructive negativity can be.
While, as human beings, we tend to bring negativity regularly, the good news is that there is an antidote, it is called Teshuva. This is accomplished by doing some introspection in order to identify what should be refined in our life. Once this is done, there should be some sort of remorse over it, but mostly the will to rectify what brings a particular negativity. After this, we must ask for help from Above. Assistance will come right away, and the most beautiful thing with this process is that we are given the chance to transform all negativity into mitzvot. This week, let us learn from the Biblical narrative by transforming darkness into Light!
Shelach
In last week’s Parasha, Behaalotecha, Bnei Israel complain about the manna, fondly remembering the foods they supposedly had in Egypt: cucumbers, melons, leeks, onions and garlic (Bamidbar 11:5). All of these foods have something in common, they emerge from the ground, which symbolizes materiality.
In the desert, in contrast, they received manna, which is food coming from heaven, which symbolizes spirituality.
They complained because they obviously weren’t ready yet for such spirituality, their internal vessels weren’t entirely opened to receive so much G!dliness. G!d, of course, is aware of this, and this is why they had to spend 40 years in the desert in order to develop their spiritual potential. These years allowed them to learn to be open vessels to receive heavenly blessings. (Actually, to this day, this very generation is still trying to learn…!)
When the spies went into the Holy Land, they saw gigantic fruits hanging from trees. This symbolizes food coming from above, coming from trees firmly grounded in the earth; a perfect balance of spirituality while being involved in the physical world. Again, they were not ready for this yet.
In Shelach, this week’s Parasha, we read: “The land through which we have passed to spy it out, is a land that devours its inhabitants” (Bamidbar 13:32). The Maggid of Mezeritch* explains that the Torah wants to tell us that lower levels of existence, known as “earthly” [=artziyut (from eretz: land)] “devour” and destroy the ones who dwell there. What the Maggid means is that if we remain exclusively in the earthly, mundane and physical aspects of existence, we deny our spirituality and bury deep in the ground the Divine spark within us.
On Shabbat, we are given the chance to create a balance for the entire week. After Kiddush, drinking from the wine -fruits coming from above while grounded in the soil-, we say the blessing for challah: “hamotzi lechem min haaretz”, “who brings forth the bread from the earth”. This prayer is like an incantation, if uttered mindfully, it elevates the mundane, all the physical aspects of our life. We are invited to open our vessels in order to receive abundant G!dly blessings, activating our Divine spark and elevating our existence.
This Shabbat, more than ever, let us open a flow of blessings for our brothers and sisters in Israel who are exhausted from constantly running to a safe room, sirens blaring any time of day or night, and for the hostages still in the hands of Hamas.
May we hear good news promptly.
*Dov Ber ben Avraham of Mezeritch (died December 4, 1772), also known as the Maggid of Mezeritch or Mezeritcher Maggid, was a disciple of Rabbi Israel ben Eliezer (the Baal Shem Tov), the founder of Hasidic Judaism, and was chosen as his successor to lead the early movement.
In the desert, in contrast, they received manna, which is food coming from heaven, which symbolizes spirituality.
They complained because they obviously weren’t ready yet for such spirituality, their internal vessels weren’t entirely opened to receive so much G!dliness. G!d, of course, is aware of this, and this is why they had to spend 40 years in the desert in order to develop their spiritual potential. These years allowed them to learn to be open vessels to receive heavenly blessings. (Actually, to this day, this very generation is still trying to learn…!)
When the spies went into the Holy Land, they saw gigantic fruits hanging from trees. This symbolizes food coming from above, coming from trees firmly grounded in the earth; a perfect balance of spirituality while being involved in the physical world. Again, they were not ready for this yet.
In Shelach, this week’s Parasha, we read: “The land through which we have passed to spy it out, is a land that devours its inhabitants” (Bamidbar 13:32). The Maggid of Mezeritch* explains that the Torah wants to tell us that lower levels of existence, known as “earthly” [=artziyut (from eretz: land)] “devour” and destroy the ones who dwell there. What the Maggid means is that if we remain exclusively in the earthly, mundane and physical aspects of existence, we deny our spirituality and bury deep in the ground the Divine spark within us.
On Shabbat, we are given the chance to create a balance for the entire week. After Kiddush, drinking from the wine -fruits coming from above while grounded in the soil-, we say the blessing for challah: “hamotzi lechem min haaretz”, “who brings forth the bread from the earth”. This prayer is like an incantation, if uttered mindfully, it elevates the mundane, all the physical aspects of our life. We are invited to open our vessels in order to receive abundant G!dly blessings, activating our Divine spark and elevating our existence.
This Shabbat, more than ever, let us open a flow of blessings for our brothers and sisters in Israel who are exhausted from constantly running to a safe room, sirens blaring any time of day or night, and for the hostages still in the hands of Hamas.
May we hear good news promptly.
*Dov Ber ben Avraham of Mezeritch (died December 4, 1772), also known as the Maggid of Mezeritch or Mezeritcher Maggid, was a disciple of Rabbi Israel ben Eliezer (the Baal Shem Tov), the founder of Hasidic Judaism, and was chosen as his successor to lead the early movement.
Behaalotecha
Parashat Behaalotecha opens with the instruction for Aaron to light the Menorah in the Mishkan: “..when you prepare the lights, seven lights should illuminate toward the front of the Menorah” (Bamidbar 8:1). In the beautiful book of commentaries “Mei Hashiloach”, the Ishbitzer Rebbe asks a legitimate question: “Why is it written ‘seven lights’ and not six lights? For you could say there were actually six, three on each side of the central light, with the central light being in its own category”. What he means is that if the flames need to be directed to the middle, we should be talking about the ones on either side of the Menorah, without counting the middle one! The reason the Torah mentions seven lights, he explains, is that even the middle flame needs to lean towards “the direction of G!d’s will”. In other words, to bring Light to the world (through mitzvot, prayer and acts of kindness).
Every day of the year during the morning prayers, we recite a special Psalm: “Mizmor shir Chanukat habayit”, “A Psalm, a song for the inauguration of the Temple”, where that Menorah was first lit. This is an invitation to remember each day to rededicate our own personal Sanctuary in our heart and soul, lighting our inner flames of the Menorah, all leaning towards the will of bringing Light to the world.
Light is such a powerful symbol. Tonight, as you light your Shabbat candles, light an extra one for Israel. One more light with the intention of bringing Light, protection and miraculous interventions to protect our Holy Land. This Shabbat, may our prayers be passionate and ecstatic, reaching the highest of heavens, bringing peace, comfort and happiness.
Every day of the year during the morning prayers, we recite a special Psalm: “Mizmor shir Chanukat habayit”, “A Psalm, a song for the inauguration of the Temple”, where that Menorah was first lit. This is an invitation to remember each day to rededicate our own personal Sanctuary in our heart and soul, lighting our inner flames of the Menorah, all leaning towards the will of bringing Light to the world.
Light is such a powerful symbol. Tonight, as you light your Shabbat candles, light an extra one for Israel. One more light with the intention of bringing Light, protection and miraculous interventions to protect our Holy Land. This Shabbat, may our prayers be passionate and ecstatic, reaching the highest of heavens, bringing peace, comfort and happiness.
Nasso
The theme of Psalm 94 highlights circumstances that the Jewish people have gone through many times in history. Unfortunately, these words are again relevant in our days:
“Ad matai resha’im, Hashem, ad matai resha’im yaalozu”
“Until when shall the wicked, O G!d, until when shall the wicked rejoice”.
The Psalm continues: “They speak freely, they utter malicious falsehood, they glorify themselves, all workers of iniquity. They crush Your nation, G!d, and they afflict Your heritage. They kill the widow and the stranger, and they murder the orphans…”
These words resonate too much, they are too close to our reality, not only since October 7, but since America has been the stage for terrorist attacks. I never would have believed that Jews could be burned alive in this country. And yet... Until when shall the wicked rejoice…
Don’t be fooled; the war against evil Hamas is only an excuse for antisemitism. The “wicked” who “rejoice” now believe they can let their hate out in the open.
This week, in Parashat Naso, we read the three-fold blessing, originally taught to Aaron: “May G!d bless you and protect you. May G!d illuminate His countenance upon you and be gracious to you. May G!d lift His countenance towards you and grant you peace”. (Bamidbar 6:22-26)
In Hebrew, the first word of these verses is “bless” (Yevarechecha) and the last word is “peace” (Shalom). This has prompted the sages to teach that “great is peace for there is no vessel that contains blessings as well as peace”.
Of course, we all want peace. We want peace in Israel, peace in Gaza. If we want to contribute to peace -and it is possible-, this peace needs to start where we stand at this very moment, and each moment that follows. We must consciously make every effort that our words, thoughts and actions bring peace in each of our interactions. It can be quite difficult at times, but with some willpower, it can be achieved. By doing so, our tradition teaches that we have the power to create Angels of Peace. The way it works is that the peace we create, like the butterfly effect, can contribute to peace on the other side of the world.
The three-fold blessing is a blessing from above, what the world needs now are blessings from below, meaning from us. This is a wake up call, pray for peace, but above all, be a source of peace!
“Ad matai resha’im, Hashem, ad matai resha’im yaalozu”
“Until when shall the wicked, O G!d, until when shall the wicked rejoice”.
The Psalm continues: “They speak freely, they utter malicious falsehood, they glorify themselves, all workers of iniquity. They crush Your nation, G!d, and they afflict Your heritage. They kill the widow and the stranger, and they murder the orphans…”
These words resonate too much, they are too close to our reality, not only since October 7, but since America has been the stage for terrorist attacks. I never would have believed that Jews could be burned alive in this country. And yet... Until when shall the wicked rejoice…
Don’t be fooled; the war against evil Hamas is only an excuse for antisemitism. The “wicked” who “rejoice” now believe they can let their hate out in the open.
This week, in Parashat Naso, we read the three-fold blessing, originally taught to Aaron: “May G!d bless you and protect you. May G!d illuminate His countenance upon you and be gracious to you. May G!d lift His countenance towards you and grant you peace”. (Bamidbar 6:22-26)
In Hebrew, the first word of these verses is “bless” (Yevarechecha) and the last word is “peace” (Shalom). This has prompted the sages to teach that “great is peace for there is no vessel that contains blessings as well as peace”.
Of course, we all want peace. We want peace in Israel, peace in Gaza. If we want to contribute to peace -and it is possible-, this peace needs to start where we stand at this very moment, and each moment that follows. We must consciously make every effort that our words, thoughts and actions bring peace in each of our interactions. It can be quite difficult at times, but with some willpower, it can be achieved. By doing so, our tradition teaches that we have the power to create Angels of Peace. The way it works is that the peace we create, like the butterfly effect, can contribute to peace on the other side of the world.
The three-fold blessing is a blessing from above, what the world needs now are blessings from below, meaning from us. This is a wake up call, pray for peace, but above all, be a source of peace!
