What is the Spiritual Meaning of Metals?

Parashat Vayakhel
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Golden Earrings and Elevating the Material

I always seem to be losing my earrings. Perhaps, it’s because my movements are brisk at times: as when I run down the hill to teach, bend down to weed, crouch between the trees and part of my head-covering gets stuck in the branches or when I swing on the hammock. My favorite gold earrings, that my husband gave me for one of our anniversaries, are currently in repair for the third time. At least they are not lost, but I miss them! Something is definitely missing – not just the appearance of the material earrings, but mainly their spiritual energy. I prefer gold over silver- not because of its value and status but because I’m an ‘autumn’ type and warm colors such as teal and gold match my complexion better. I wonder about the spiritual energy of gold, silver and copper, as I’m sure there must be a deeper spiritual reason for the use of these metals in the Mishkan and Temple. When contemplating about gold in the Torah, two opposite matters come to mind: The Golden Calf and the Golden Cherubs adorning the lid of the Ark in the Holy of Holies. Whereas, the Golden Calf was a symbol of materialism, the Cherubs are a spiritual symbol of the dwelling of the Divine Presence.  Actually, Hashem commanded the Israelites to construct the Cherubim in the Mishkan as a rectification for the Golden Calf. Worshipping the Golden Calf – ‘with its face in the grass’ (Tehillim 106:20) – can be compared to allowing materialism and money to run our lives. However, the Cherubs with their wings – “facing upward” (Shemot 37:9) – represent spiritual aspirations. So, it seems that the energy of ‘gold’ is about elevating the material.

Spiritual Wings of Gold and Silver

Just as a bird needs two wings to fly, love and fear of G-d are the two wings that make our mitzvot soar and ascend to the upper Worlds (Tanya part 1, chapter 40(. In Parashat Lech Lecha, we learn how “Avraham rose from Egypt, he and his wife, all his belongings, and Lot went with him, to the south. Then Avraham was very heavy with cattle, with silver and with gold” (Bereishit 13:1-2). It is interesting to note, that although Lot also became exceedingly wealthy in Egypt, it doesn’t state that Lot had gold and silver. He only had “flocks, cattle and tents” (ibid. 5). Silver and gold representאַהֲבָה /ahavah – ‘love of G-d’ and יִרְאָהּ/yirah – ‘awe of G-d,’ respectively. In order to elevate the fallen sparks, we need both awe and love of Hashem, presented by the gold and silver that Avraham brought up with him. However, Lot was not on the level of Avraham to raise holy sparks from the depths of decadent Egypt (S’fat Emet). Since Lot was unable to raise the fallen sparks, they instead brought him down, making him stoop to lowly materialism and allowing his flock to graze on his neighbors’ grass. The separation process between Avraham and Lot thus stemmed from Lot’s inability to bring gold and silver up from Egypt. Without awe and love of G-d, Lot was therefore unable to keep up with Avraham’s spiritual path but instead became preoccupied with amassing wealth.

Awe and Love Through Indulgence in Worldly Pleasures

If we want to be affluent without letting wealth cause our detriment, we need to develop awe and love of Hashem. The more awe and love we have, the more we will be able to elevate the material. This explains the extravagant Tabernacle with its gold and silver. By donating our gold and silver to the Mishkan our hearts became imbued with the awe and love of Hashem. The Mishkan was erected on Yom Kippur, as a rectification for the Golden Calf, which symbolizes materialism. On Yom Kippur, we leave all worldly pursuits behind in order to dedicate ourselves to the awe and love of G-d. In contrast, on Purim, we indulge in eating and drinking. Yet, Yom Kippur is compared to Purim as hinted in the similarities of their names. Actually, הַכִּפּוּרִים יוֹם/Yom Hakipurim means ‘a day like Purim.’ Perhaps, these two holidays complement each other while teaching us that we can express awe and love of Hashem not only through abstinence and self-abnegation but also through indulgence in worldly pleasures, as long as it is for the sake of a mitzvah. This encapsulates the distinction between the Golden Calf and the Golden Cherubs, their only difference being that the Cherubs were constructed for the mitzvah of Hashem.

Extending the Golden Scepter through Awe of G-d

In ‘new age spirituality,’ gold is described as a bright glittering metal of imperishable nature, unaffected by fire. It is compared to the immortal, imperishable and permanent part of spiritual man. Similarly, in the Torah, awe of G-d is the quality that eternalizes our good characteristics, as its states, “…fear of Hashem is its treasure” (Yesha’yahu 33:6); (Babylonian Talmud Berachot 33b). In the Purim story, gold plays an important role in Esther’s ability to save the Jewish people from imminent annihilation. When she entered the inner courtyard of the King which can also refer to Hashem, He extended His golden scepter to Esther (Esther 5:2). This symbolizes her awe of G-d, which comprises the outer key, by which we can enter the inner dimension (Imrei Emet, Shushan Purim). The Ba’al Teshuvah (returnee to Judaism) needs to remember Hashem constantly, in order not to slip from continuously acting for the sake of Heaven. When we have gold which represents awe, we will find favor and become beautiful like Esther. Yet, even when we purify ourselves from the lowly lusts of this world, by means of acquiring awe of G-d, we still need love of G-d in order that divine holiness can enter our heart (Imrei Emet, Motzei Yom Kippur).

Elevating Our Desires through Silvery Love of G-d

In new age spirituality silver is associated with intuition, self-reflection, and inner wisdom. It is a symbol of purity and is connected to vision, clarity, awareness, healing, protection, emotion and love. Silver is a pure white metal with a brilliant luster, representing the nutritive functions of the human body. Both in society and in the life of the individual, gold supplies the vitality, while silver furnishes the food for subsistence. It is the medium of exchange through which homes are supplied with food and the wheels of industry are kept turning. Silver excels all other metals as a conductor of electricity and heat. The Hebrew word כֶּסֶף/kesef – ‘silver’ is related to the word כִּסּוּפִים/kisufim – ‘longing’ and love. The treasure hidden in Israel is the yearning to serve Hashem. Conversely, the longing and love of the Egyptians and Canaanites – the fathers of impurity – were to gratify their impure lusts. Therefore, “Yosef collected all the money that was found in the land of Egypt and in the land of Canaan by the sale of grain, and Yosef brought הַכֶּסֶף/hakesef – ‘the silver’ into Pharaoh's house” (Bereishit 47:14). This verse hints that Yosef collected all the evil longings and desires of Egypt and Canaan through their payment, which represented the holy sparks that had fallen there (Degel Machane Efraim, Vayigash). Through his awe of G-d, Yosef overcame the love and desire for fallen pleasures and transformed them into the love of Hashem. Therefore, he was able to elevate all these fallen sparks.

Contemplating Copper

ספר שמות פרק לה פסוק ה קְחוּ מֵאִתְּכֶם תְּרוּמָה לַהָשֵׁם כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ אֵת תְּרוּמַת הָשֵׁם זָהָב וָכֶסֶף וּנְחשֶׁת:

“Take from yourselves an offering for Hashem; every generous hearted person shall bring it, [namely] Hashem’s offering: gold, silver, and copper (Shemot 35:5).

The metals used in the Mishkan were gold silver and copper. We have discussed the former at length but what about the copper? Contemplating on copper brings to mind the נַחַשׁ הַנְּחשֶׁת/ nashash hanechoshet – ‘copper serpent’ that the Israelites gazed at, it in order to be healed from the bite of the serpent (Bamidbar 21:9). Since then, copper has become a symbol of healing. Why did Hashem command Moshe to construct a serpent specifically out of copper? Why not gold or silver? Copper is a strong energy conductor that encourages emotional alignment, by sending and amplifying thoughts and healing energy into our energy field. Wearing copper may facilitate the release of the ‘excess charge’ of anger and resentment. Consequently, copper, engenders clearer thinking and calmer behavior, which enabled the Israelites to gain perspective. When they were lost in the narrowness of fear and despair, the copper snake shook them into heightened consciousness, reminding them to move out of the narrow place of fear and to lift their eyes upward into the expanded awareness of their Creator. Just as Ya’acov overcame Esav’s impure forces, associated with the seven-headed serpent, in the future, Mashiach will transform the venom of the serpent. This is alluded to in the equal numerical value of both נָחָשׁ/nachash – ‘serpent’ and מָשִׁיחַ/Mashiach which is 358. Ultimately, the ‘holy serpent’ (Mashiach) will destroy all negativity, represented by the ‘evil serpent.’ 

Balanced, Purifying, Protective Copper

Copper is universally known to work wonders in balancing the physical body as a whole. For example, it is common knowledge that those suffering from arthritis can alleviate their symptoms by wearing a copper bracelet against their skin. Copper is also believed to strengthen the red blood cells, support blood circulation, make bones healthy, improve metabolism, detoxify, alleviate rheumatism, anemia, viral and bacterial infection, exhaustion, infertility, and more. However, care should be taken, as it can be poisonous and sometimes even fatal in excessive amounts – just as the bite of the serpent. In the Mishkan and Temple, the copper laver by which the kohanim ceremoniously washed their hands, enacted purification from fears, despair, anger and resentment etc. enabling the kohanim to eliminate any trace of negativity in preparation for their holy service. It is interesting to note that also the enclosure of the courtyard was made of copper, reflecting its spiritual protective energy.

Elevating Reality through Gold, Silver and Copper

According to the Midrash, gold, silver and copper correspond respectively to the three archetypal exiles, Babylon, Persia/Media and Greece. Each of these kingdoms will be elevated in the future through the materials of the Temple. However, the cruelty of the Roman kingdom, represented by iron, can never be elevated. Therefore, there was no iron in the Mishkan and Temple (Midrash Shemot Rabbah 35:5). Avraham, Yitzchak and Ya’acov also corresponded to the elevation of these three Temple metals. Although Avraham is known to represent kindness and love, he corresponds to the awe of G-d, which is represented by gold, because this was the area of his rectification. His test when thrown into the burning furnace, represents gold which is purified through the heat of a furnace. Yitzchak is compared to the purity of silver, as he had to balance his inborn awe with the love of Hashem, when he gave himself over to G-d at the Akeidah. Ya’acov corresponds to Tiferet – the perfect balance represented by copper. The donations of the Israelites to the Mishkan were according to the level of each person’s soul. Those whose souls were connected to gevurah would desire to give gold. People whose soul were of chesed, yearned to donate silver. By donating from the essence of their soul, they were able to elevate their spirit. Due to Hashem’s love of Israel, He desired that His abode in the Mishkan would be made by the sparks of all of the Jewish souls. This way the souls of Israel would rise to cleave to the Eternal (Sefer Bikurei Aviv, Parashat Terumah).

זָהָב/zahav – ‘gold’	כֶּסֶף/kesef – ‘silver’	נְחשֶׁת/nechoshet –‘copper’
גבוּרָה/gevurah – ‘severity’	חֶסֶד/chesed – ‘kindness’	תִּפְאֶרֶת/Tiferet– ‘balanced beauty’
יִרְאָהּ/yirah – ‘awe’	אַהֲבָה/ahavah – ‘love’	רַחֲמִים/rachamim – ‘compassion’
Avraham’s rectification	Yitzchak’s rectification	Ya’acov’s rectification
שנבחן בכבשן האש כזהב– He was tested through the burning furnace which is like gold	שנצרף ככסף על גבי המזבח– He was purified like silver on the altar	נִחַשְׁתִּי וַיְבָרֲכֵנִי הָשֵׁם בִּגְלָלֶךָ Lavan said to Ya’acov, “I have divined, and G-d has blessed me for your sake” (Bereishit 30:27).
בָּבֵל Babylon	פְּרָס וּמָדַי Persia and Media	יָוָן Greece

Why do we Refrain from Counting Fellow Jews?

Parashat Ki Tisa
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Can you Count on Being in Control?

If you ask a pious, kerchiefed mother of a blessed flock of kids, how many children she has, she most likely won’t give you a straight answer. She also won’t tell you or anyone else, save for her immediate family when she is expecting her next child. If you ask me, how many students are in the Midrasha, I will find ways to avert your question. I may start mentioning some of the students by name and where they are from, but I won’t give out a specific number, just as I won’t disclose how much money we have in the bank. Everyone knows that’s private information. Yet, it’s funny how in the Western World, we hang onto externalities and numbers. What difference does it make if there are 5 or 15 students, when every single Jew is considered an entire world? “Whoever destroys a soul [of Israel], it is considered as if he destroyed an entire world. Whoever saves a life of Israel, it is considered as if he saved an entire world (Mishnah Sanhedrin 4:5; Yerushalmi Talmud 4:9; Babylonian Talmud, Sanhedrin 37a). Although we realize that it’s not quantity but quality that counts, we still judge and compare people and places based on numbers, because numbers give us a certain feeling of grasp and control. In order to control their eating, people are preoccupied with counting calories. For a business to have control of its inventory, it needs to count, verify and audit all the items in its account. Yet how can you control holy Jewish souls as if they were part of your inventory?

Blessings Beyond Boundaries

The Hebrew word צְנִיעוּת/tzniut is loosely but not comprehensively translated as ‘modesty.’ Perhaps, it is more accurately translated as ‘hidden.’ A person of tzniut doesn’t flaunt his or her assets. This applies to our body, children, talents, accomplishments and possessions alike. We try to keep quiet when we are dating, pregnant, promoted, trying for a high position, etc. as we recognize that “a blessing comes in a hidden place.” By keeping quiet and hidden, assuming a low profile, we are protected against ayin hara (the evil eye), (Maharsha, Baba Metzia 42a).

תלמוד בבלי מסכת בבא מציעא דף מב/א

ואמר רבי יצחק אין הברכה מצויה אלא בדבר הסמוי מן העין שנאמר יצו ה' אתך את הברכה באסמיך תנא דבי רבי ישמעאל אין הברכה מצויה אלא בדבר שאין העין שולטת בו שנאמר יצו ה' אתך את הברכה באסמיך.

Rabbi Yitzchak said, “The Blessing is only found in something hidden from the eye…” as it states, “Hashem shall command the blessing upon you בַּאֲסָמֶיךָ/ba’asamecha – ‘in your barns’ and in all that you set your hand to. He shall bless you in the land which Hashem your G-d gives you” (Devarim 28:8). Rabbi Yisrael taught, “The blessing is only found in something over which the eye does not have power, as it states, ‘Hashem will command the blessing upon you בַּאֲסָמֶיךָ/ba’asamecha – ‘in your hidden matters’…’” (Devarim 28:8); (Babylonian Talmud, Babba Metzia 42a).

Since the word אֲסָמֶיךָ/asamecha – ‘storehouses,’ and סָמוּי/samui – ‘hidden‘ share the same root, our Sages extrapolate that blessing applies to the matters of which the quantity is yet unknown. Maharal explains that the eye sets a boundary for everything, yet the matter of the blessing is that it is beyond boundary.

Unconventional Counting

It is forbidden to count the people of Israel even for [the purpose of fulfilling] a commandment… Whosoever counts Israel, transgresses a [biblical] prohibition, as it is said: “Yet the number of the children of Israel shall be as the sand of the sea, which shall neither be measured nor counted” (Hoshea 2:1); (Babylonian Talmud, Yoma 22b). We can now understand why the counting of Israel that opens Parashat Ki Tisa was not done in the conventional way. Hashem commanded each Jew to donate half an ancient shekel coin for the communal collection. By counting all the coins, Moshe would know the number of Israelites.

ספר שמות פרק ל פסוק יב כִּי תִשָּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַהָשֵׁם בִּפְקֹד אֹתָם וְלֹא יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם: (יג) זֶה יִתְּנוּ כָּל הָעֹבֵר עַל הַפְּקֻדִים מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ…

“When you take the census of the children of Israel according to their numbers, let each man give to Hashem an atonement for his soul when you count them, then there will be no plague among them when they are counted. This they shall give, everyone who passes through the counting, half a shekel [coin] of the holy Shekel…” (Shemot 30:12-13).

The Ba’al HaTurim notes that the wordשֶׁקֶל /shekel has the same numerical value as נֶפֶשׁ/nefesh – ‘soul’ (430). This alludes to the fact that giving donations atones for a person’s soul and saves the donor from any evil decree. Unfortunately, after King David had counted his people in the conventional way, a great plague struck, and many Jews died (II Shemuel, chapter 24). Rashi explains that when counting through donating, the ayin hara does not have any power over the Israelites. If so, the plague that resulted from King David’s counting could have been prevented (Rashi, Shemot 30:12). The problem with counting the regular way is that it may seem as a show of power, as if the one counting proclaims, “Look how many and mighty we are!” In order to avoid becoming arrogant and triggering jealousy, the Torah teaches us to count in the most discreet and unpretentious way possible. Therefore, to this day it is the custom to avoid counting people in the regular fashion. When a Torah teacher needs to count the children on an excursion to ensure none are lost or when it is necessary to count a group of men to know whether there is a minyan or not, the custom is to use the following Torah verse which has ten words of blessing (in Hebrew):

ספר תהילים פרק כח פסוק ט הוֹשִׁיעָה אֶת עַמֶּךָ וּבָרֵךְ אֶת נַחֲלָתֶךָ וּרְעֵם וְנַשְֹּאֵם עַד הָעוֹלָם:

“Save Your people, and bless Your inheritance; and tend them, and carry them forever” (Tehillim 28:9).

This traditional way of counting is done by a person reciting the verse word by word while pointing at the person in the quorum. When he reaches the last word, everyone knows that there are ten people in the room, and prayers can begin.

Preemptive Protection from Haman’s Plot

G-d knew that Haman would pay shekel coins for [permission to destroy] the Jews. Therefore, He anticipated the shekel coins of the Jewish people to those of Haman, as we learned, “The collection of shekalim is announced on the first day of Adar” [thus preceding Haman’s plot to annihilate the Jews on the thirteenth of Adar] (Babylonian Talmud, Megillah 13b).

What is the connection between our donations and Haman’s bribe? The half-shekel coins collected in Moshe’s time were used to make the adanim, the silver sockets that formed the Tabernacle’s foundation. This act established the connection between the divine service of the individual and the spiritual accomplishments of the nation. Even without a spiritual center in Jerusalem, the unity of Israel protects the Jewish people, as each individual contributes to elevate the nation as a whole. Although the gentiles were aware of the people of Israel’s special Divine protection, Haman felt that this protection only applied when the Jewish people lived together as one people in their own land. But once they were exiled from their land, they were no longer a nation, just a group of individuals – “dispersed and separated among the nations” (Esther 3:8). Stripped of their Divine protection, Haman assumed that it was now possible to annihilate them. Therefore, he weighed out his silver shekels to purchase the right “to destroy them” (Esther 3:9). Not ‘to destroy it’ – the nation – but them – these dispersed individuals. Hashem, however, thwarted his plot, as the Jewish people are united even when we are in exile. By preceding Haman’s shekels with our shekel donation, we demonstrate the perpetual unity and collective holiness of Israel.

The Coin of Fiery Unity

Why were the Israelites commanded to give half a shekel rather than a whole shekel?  This is to teach that we can never reach perfection on our own, but only by joining ourselves to another Jew. Therefore, it was specifically required to give half a shekel to emphasize that we need each other to reach perfection. Moreover, we never know the identity of the person whose half shekel completes our own. Even the simplest person has the ability to perfect the greatest among Israel.

ספר שמות פרק ל פסוק טו הֶעָשִׁיר לֹא יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת תְּרוּמַת הָשֵׁם לְכַפֵּר עַל נַפְשֹׁתֵיכֶם:

“The rich shall give no more, and the poor shall give no less than half a shekel, with which to give the offering to Hashem, to atone for your souls (Shemot 30:15).

Through the donations for the Tabernacle’s foundation and the subsequent years for the communal sacrifice the Torah wanted to emphasize the equality of all Israel. The identical donations of the half shekel engender unity. It erases the barriers of economic status, social and intellectual differences. Before the Creator, we are all equal. Our collective atonement depends upon the half shekel collected from each individual. If one person did not donate, no one else could make up for it. The Midrash states that Moshe had difficulty understanding which coin to collect, so Hashem showed him a half-shekel coin made from fire from beneath His Throne of Glory (Midrash Bamidbar Rabbah 12:3). G-d showed Moshe the second half of the shekel – not as a metal coin, which would signify merely their practical cooperation, but as a coin of fire, representing their unity in thought – a burning love emanating from the very root of their souls.

Why is Candle Lighting so Central to Judaism?

Parashat Tetzaveh
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Returning the Lost Light

Candles and light have illuminated my life since I initially embraced Judaism when lighting my first Shabbat Candles in Jerusalem. I recall the light I discovered then in the rocks and crevices of Jerusalem’s enchanted Old City, where the voice of Torah and Tefilah permeated the winding cobbled-stoned steps. Oh, how I yearn for those first years in the Torah world when my fellow returnees to Judaism and I were glowing with the light of Torah. It’s comforting to note that for almost 40 years, my life has been involved with sharing that Torah light. Since Torah is light and a mitzvah is compared to a candle, it is not hard to understand why lighting candles is central to Judaism. We light candles every Friday night and for every festival. Moreover, Chanukah – The Festival of Light – is all about candles. In Kabbalah, we relate to Hashem as The Ultimate Light – Ohr Ein Sof (the Infinite Light). “Know that before the emanations emanated, and the creation was created, a supreme simple light filled all existence. There was no vacant place, rather all existence was filled with simple Infinite Light, which had neither beginning nor end…” (Arizal, Etz Chaim 1:2). When Hashem created the world, He contracted, so to speak, some of His Infinite Light in order to make room for the world. Yet, He gave us an opportunity to return this lost light by means of keeping the Torah and the Mitzvot. When we light candles – especially the mitzvah candles for Shabbat and holidays – we return sparks of the original Divine light back into the world.

Candles and Spirituality

I had the merit to study under Nechama Leibowitz, z”l during the last years of her life. She was a very personable and informal teacher, insisting on the simple title, Nechama! Those years of crowding together onto the simple wooden benches of her cramped Jerusalem apartment, lined with books and folders (gilyonot) were simply enlightening. For Parashat Tetzaveh, Nechama asked, “Why is the commandment to light the menorah (candelabra) mentioned before all the vessels of the Mishkan were placed and before the Kehuna (Priesthood) was given to Aharon? To highlight her question, Nechama enthusiastically added that igniting the candelabra is the only service in the Mishkan (tabernacle) mentioned in the Book of Shemot, where the dimensions of the vessels are described but not their function. The order and details of other service in the Mishkan is only mentioned in the Book of Vayikra. She answered her own question with a gleam in her eyes, “Obviously, lighting the candles as a technical requirement to bring light into the Mishkan will not justify why this mitzvah is placed out of order. Yet, if you regard kindling the lights according to their spiritual perspective, then the lighting of the menorah represents the purpose of the entire service in the Mishkan – which is the elevation of the soul towards the Divine light by keeping the mitzvot of the Torah. Since igniting the candelabra infuses the Mishkan with its divine purpose it must be mentioned before the service of any other vessel. The candle symbolizes words of Torah illuminating our pathin life while keeping us from stumbling. It furthermore represents the mitzvot, for whoever performs a mitzvah, sustains his soul and is considered as if he lit a candle before G-d as it states, 

ספר משלי פרק כ פסוק כז כִּי נֵר הָשֵׁם נִשְׁמַת אָדָם חֹפֵשׂ כָּל חַדְרֵי בָטֶן:

“For Hashem’s candle is the soul of man, searching all the inward parts” (Mishlei 20:27).

Besides guarding us from stumbling, the main benefit of the candle is for the purification of the soul (Midrash Shemot Rabbah 36:3). Hashem, the Torah, mitzvot, the soul and the Jewish people are all compared to light and are therefore all one. Just as a person’s soul is compared to light, also the Torah is compared to light, “For the mitzvah is a candle and the Torah light…” (Mishlei 6:23). Everyone’s light comes from G-d, “Hashem is my light and my salvation” (Tehillim 27:1). He is specifically the light of Israel, “Arise, shine, for your light has come, and the glory of the Eternal has shone upon you” (Yesha’yahu 60:1). It is Israel’s role to shine this divine light into the world, “Then nations shall go by your light and kings by the brilliance of your shine” (Yesha’yahu 60:3).

The Menorah Correspond to Women’s Wisdom

ספר שמות פרק כז (כ) וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד:

 “And you shall command the children of Israel, and they shall take to you pure olive oil, beaten for lighting, to kindle the lamps continually” (Shemot 27:20).

The word תְּצַוֶּה /tetzave – ‘command’ has the numerical value of נָשִׁים צִוָּה/nashim tzivah – He commanded women. This alludes to a women’s obligation to light the Shabbat candles (Ba’al HaTurim, Shemot 27:20). The verse ends with the words, נֵר תָּמִיד/ner tamid – ‘eternal candle’ which shares the gematria with בְּשַׁבָּת/b’Shabbat – ‘on Shabbat.’ The first word of the verse, וְאַתָּה/v’ata – ‘and you’ has the same numerical value as בַּיִת/bayit – ‘home.’ Together with נָשִׁים צִוָּה/nashim tzivah, we get the sentence: ‘women are commanded to light candles in the home for shabbat’ (Rabbi Mordechai Rosen z”tl). Each of the three main vessels of the Mishkan, correspond to a particular patriarch and one of the pillars upon which the world is sustained. The table with its showbread corresponds to Avraham and the bestowal of kindness. The altar corresponds to worship and Yitzchak. Ya’acov, who represents Torah, corresponds to the ark with the tablets of the Ten Commandments. The menorah corresponds both to wisdom and to the holy matriarchs, as it states, “The wisdom of women built her home…” (Mishlei 14:1). While Sarah was living, a light burned in the tent from one Shabbat eve to the next.  When Yitzchak brought Rivkah into his mother Sarah’s tent (Bereishit 24:67), this divine light returned (Rashi). The connection between women and candlelight is further highlighted by the fact that the word הַמְּנוֹרָה/HaMenorah has the same gematria (306) asאִשָּׁה /Isha – ‘woman.’ The Jewish home is considered a small Mishkan. Just as the Mishkan requires the four items – ark, altar, table and menorah to make it complete, so too, does a Jewish home require four corresponding things: Torah, worship, kindness and wisdom. The first three are brought to the home by the man but the fourth comes from the woman. Only when all four are present is the Mishkan – built by the Israelites in the desert – complete. The same goes for the small Mishkan that the husband and wife build together (Imrei Shaul, Inyanei Shabbat149:19).

Candles for the Soul of the Departed

During the year of mourning for my dear father, Shlomo ben Yisrael Leib הכ"מ, I’ve taken on the custom of having a yartzeit candle perpetually lit for the elevation of his soul. I find great comfort in keeping this minhag. However, what is the reason for lighting candles on the yahrtzeit (anniversary of passing), at a shivah house, and even for the entire first year of mourning? Not only does the candle serve as a remembrance of the departed soul, but it also fills the dark void after a soul departs from this world. The memorial candle serves to replenish the light in the world (Responsa BeTzel haChochmah 4:29). In addition, lighting a candle brings joy to the departed. The soul is made up of divine light, and it naturally delights in something that is of a similar makeup. This is the case, even though the candle generates mere physical light, and the soul’s light is spiritual (Rabbi Bachaya, Shemot 25:31). Lastly, we light a candle to atone for the soul of the departed. The verse states, “For the lights honor Hashem” (Yeshaya’hu 24:15). When we light candles to honor G d, in the merit of the departed, G-d promises to forgive and watch over their souls (Rosh, Orchot Chaim, Hilchot Erev Yom Kippur). The prevalent custom is to light the candle during the first week of shivah, when the soul is most present (Responsa BeTzel haChochmah 4:29). Since the soul’s ascent is not completed until the end of the first year, Chabad and others keep the candle lit until the year has passed. The soul is judged and cleansed during the first year after its passing. As such, the pleasure derived from the candles is particularly appreciated (Maavar Yabbok, Sefat Emet 15). During those times when we are to remember the deceased, we light a candle in memory of the soul. On the yahrtzeit and when Yizkor is recited, the soul has permission to travel back to this world, that it left behind.Therefore, we light a candle for its delight and memory (Mateh Efraim, sec. 3). Since the candle represents Hashem, Torah, mitzvot and the soul, lighting a perpetual candle for my father is comforting, because it reminds me of the eternity of his divine soul.

Candles, Light and Eternity

The eternity of candles is reflected by the fact that from one candle you can kindle 1000 candles without depleting the light of the original candle. This contrasts with any material good that becomes diminished when shared with others. Yet, the eternal candles teach us that when we fulfill a mitzvah even when it involves expense, we never lose out. When Hashem commanded the Israelites to donate to the Tabernacle, it used the words וְיִקְּחוּ לִי/vayikchu li – ‘take for me.’ Rashbam explains that this expression only applied to the Tabernacle. Yet, the command to ignite the candelabra is for all generations. Therefore, it changed the language to use the unusual expression וְאַתָּה תְּצַוֶּה/V’Ata tetzaveh – ‘And you are commanded,’ since the language of צַוָּאָה/tzava’ah – ‘command’ applies to all future generations. The word כָּתִית/katit – ‘beaten’ has the gematria 830. This comprises the accumulated years of the first temple, which stood for 410 years and the second temple, which lasted 420 years. Scripture thus alludes to the fact that the menorah will be lit in the temples which will stand for 830 years. Yet, how can we fulfill the mitzvah of lighting the menorah after the Temple has been destroyed? Even then, we continue to light in the synagogues which are called a small sanctuary (Midrash Hagadol Vayikra 6:3). Moreover, the Shabbat candles that women continually light, extend the light of the Mishkan into the home, which is also called a small Temple.  Toldot Yitzchak adds that the two first temples will light for a limited period as it states, כָּתִית לַמָּאור/katit lama’or – ‘beaten for light’ but the third temple, which will be built in the near future, b”H, will remain forever, as the verse continues: לְהַעֲלֹת נֵר תָּמִיד/l’ha’alot ner tamid – ‘to bring up eternal light’ – its light will never be extinguished!

What is My Special Gift to Offer the World?

Parashat Terumah
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My Mitzvah Dilemma

I’m privileged to live in a community with countless women of valor, overflowing with chesed (kindness) and care for one another. When a woman gives birth, the women of my community ensure that hot, wholesome meals are arranged for a full week or more. They visit the sick, comfort the mourners, mend the brokenhearted, bake cakes for each other’s celebrations, recite numerous Tehillim (Psalms), arrange communal prayers for women and the list goes on. It was inspiring to be part of a Prayer Vigil for the healing of one of the women in our community, the other day at Rachel’s Tomb. For me, that was a onetime occurrence – pushing myself to take the time off from work to join my righteous community of women. Here is where my dilemma pursues me. I’ve been torn for so many years about how to best contribute of my precious time. While all these women of valor are busy reaching out helping a new immigrant settle in the land, collecting money for a poor bride, baking and delivering goodies to lone soldiers etc., I sit nailed to my computer, crossing my Ts, and adding yet another dot to the I. Nobody told me I have to write, rewrite, reorganize writings, reformat, fix up, add and delete. Computers and smart phones are surely addictive. There are so many mitzvot to do and life is short. Do I really want to spend it checking and rechecking my emails?

The Heart Compass Preventing Us from Getting Lost in the Sea of Mitzvot

In Parashat Terumah every Israelite was prompted to give of him or herself to the community in order to build the Mishkan – dwelling place for Hashem in this lower world. 

ספר שמות פרק כה פסוק ב דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי:

“Speak to the children of Israel, and have them take for Me an offering; from every person whose heart inspires him to generosity, you shall take My offering” (Shemot 25:2).

The required giving is not a compulsory donation but rather it must be a gift from the heart. Rashi explains the expression יִדְּבֶנּוּ לִבּוֹ/yidvenu libo – “whose heart inspires him” to be an expression of good will – a present. Similarly, the Ohr Hachaim explains that the extra letter ו/vav in the word וְיִקְחוּ/vayikchu – “and take” hints to the fact that something else preceded the compulsory contribution – it is the spirit of generosity mentioned in the verse. Hashem desires that each kind of contribution to the building of the Mishkan be from the heart. A person should not contribute until he first feels a spirit of generosity in his heart. Although, it states, “Greater is the one who is commanded, and then acts, than the one who does so on his or her own initiative” (Babylonian Talmud, Baba Kama 38a), Hashem desires our heart (ibid. Sanhedrin 106b). It is easy to get lost and overwhelmed in the sea of mitzvot. The need for help is so great, from voting for friends at a community meeting to taking care of your neighbor’s children while she attends to an emergency. We can’t possibly fulfil all the possible ways of donating in our time. Whenever we cannot motivate our heart in response to a certain requested voluntary act of kindness, we may want to think twice about whether this particular act is the best use of our time. If we act out of a feeling of, “I have to,” “I should” or “what will the neighbors think if I don’t…,” our action will surely be inadequate. For example, if I take care of my neighbor’s kids, without my heart being in it, surely the kids will suffer. Wouldn’t it be better for them to be with friends, that really relish spending time with these kids? Thus, being inspired by a heart connection must be our compass and anchor in our search for discovering how we are to personally contribute to the world.

Three Kinds of Contributions: Intellectual, Emotional & Physical

The beginning of our Parasha repeats the word תְּרוּמָה/terumah – “contribution or offering” thrice:

ספר שמות פרק כה פסוק ב ...וְיִקְחוּ לִי תְּרוּמָה מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי:

פסוק ג וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם זָהָב וָכֶסֶף וּנְחשֶׁת:

“Take (for) Me an offering…” “…you shall take My offering,” and again repeats, “And this is the offering that you shall take” (Shemot 25:2-3).

Rashi explains that each of the three repetitions of the word תְּרוּמָה/terumah refers to a different kind of offering:

1. The offering of the half-shekel per head from which they made the sockets of the Mishkan (Shemot 38:26, 27)

2. The half-shekel donation for the community funds, from which they purchased the communal sacrifices (Talmud Yerushalmi, Shekalim 1:1; Megillah 29b).

3. The thirteen materials required for the work of the Mishkan or for the garments of the kohanim (Shemot Chapter 25).

These three kinds of offerings correspond respectively to the three pillars of the world: Intellectual/Spiritual, Emotional and Physical. Just as the Israelites donated to all three kinds of offerings, so too, does every person today need to contribute their gift in every realm: intellectual, emotional and physical. Yet, the balanced blend between them varies from person to person. This balance may also change at different periods in our lives. Yet, regardless of our personal preference and circumstance, we all need to support – at least to some degree – each of the following three pillars that keep the world going:

משנה מסכת אבות פרק א משנה ב עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים:

“The world stands upon three things - upon Torah, upon divine service, and upon acts of kindness” (Pirkei Avot 1:2).

1. וְיִקְחוּ לִי תְּרוּמָה – “Take (for) Me an offering” refers to the intellectual pillar of the Torah. When we learn Torah, we take “Me” – G-d Himself, as Torah and G-d are completely one. Since the basis and foundation of Judaism is rooted in the Torah, this corresponds to the sockets which are the foundation of the Mishkan’s structure. Just as the sockets upheld the walls of the Mishkan, the Torah upholds all of Jewish life.

2. תִּקְחוּ אֶת תְּרוּמָתִי – “Take My Offering” refers to the emotional pillar of עֲבוֹדָה/Avoda – service to G-d. This corresponds to the communal sacrifices. Today, prayer is considered the main service of the Eternal, as it was instituted in place of the communal sacrifices (Babylonian Talmud, Talmud, Berachot 26b). The wordתְּרוּמָתִי /terumati is a composite word meaning, “My offering.” This signifies that when we pray, we become united with G-d.

3. וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ – “This is the offering that you shall take” describes the pillar of performing the mitzvot within the physical realm. The purpose of mitzvot is to transform physicality itself into holiness. This corresponds to the physical materials used to build the sanctuary for G-d. This kind of offering involves taking all sorts of physical substances and using them for a Divine purpose. In reference to this offering, the Torah does not mention G-d.   Although when we perform a mitzvot, our connection to G-d is not always apparent, through the mitzvot we still fulfill Hashem’s ultimate intention for the universe.

(http://www.neirot.com/parshah/in-depth-sicha/parshas-terumah-three-gifts-three-pillars-2)

וְזֹאת הַתְּרוּמָה “And this is the offering that you shall take”	אֶת תְּרוּמָתִי “…you shall take My offering,”	וְיִקְחוּ לִי תְּרוּמָה “Take (for) Me an offering…”
גְּמִילוּת חֲסָדִים Acts of Kindness	הָעֲבוֹדָה The Service	הַתּוֹרָה The Torah
Physical	Emotional	Intellectual/Spiritual
The materials required for the work of the Mishkan	The communal sacrifices	The Sockets of the Mishkan

Practical Steps to Find Our Personal Mission

I recently read an article by Sara Yoheved Rigler that helped me stop feeling guilty about not finishing the book of Tehillim, cooking daily meals for mothers, hosting 30 strangers Friday night or picking up visitors from the airport etc. Although we all need to be engaged in Torah, prayer, and mitzvot in the physical realm, every soul is charged with a unique purpose, and each of our hearts connects with some ways of serving Hashem more than others. Once we become clear about our individual mission, we can dissolve the feeling of guilt over not being involved in all the other worthy endeavors.

So how do we discover our personal mission? Based on Rabbi Nivin, Sara Yoheved lists the following two questions to ask ourselves and write down the answers we get:

1. What were the five or ten most pleasurable moments in my life?

2. If I inherited a billion dollars and had six hours a day of discretionary time, what would I do with the time and money?

The answers we get to these questions will give us a clue to who we are and what makes us tick. Since Hashem wants our hearts, the times in our lives when our hearts are happiest indicate that we are fulfilling our personal purpose. Similar to Sara Yoheved’s personal discoveries, this exercise revealed that my personal mission is to continue teaching and writing. These endeavors should not detract from fulfilling the responsibilities in the physical realm such as the mitzvah of cooking for the family and preparing for Shabbat. As long as I have discharged my material mitzvot, I will continue to spin my ‘word-strands’ hoping and praying that they will be weaved into the spiritual curtains of the Temple together with all the other holy strands of sisterhood.