Jewishtimes Vol. Xi No 13 -- March 16, 2012

7/29/2019 Jewishtimes Vol. Xi No 13 -- March 16, 2012

1/19


2/19

Preview and Purchase

https://www.Mesora.org/ReligionofReason

33 pg Previewwww.Mesora.org/ReligionofReason

AstrologyReincarnationPraying to the DeadSuperstitionDemonsBashertEvil EyeRebbe WorshipSegulasSatan

AngelsWestern Wall Prayers

Red BendelsKabbala

MysticismMiraclesWhat is God?Jewish SoulsTalmudic Stories

MetaphorsBelief vs. ProofDo Rabbis Err?Gentile Equality

Mans Purpose

RABBI REUVEN MANN

Rabbi, Y. Israel of Phoenix; Founder, Masoret Institute; Menahel YBT

Rabbi Moshe Ben-Chaim has written extensively about thephilosophy and Hashkafa of Judaism for many years. As the

title of his book, Judaism; Religion of Reason indicates, his

ideas are rooted in an uncompromisingly rational approach to

Judaism. He follows the guidelines of the great rationalist

philosopahers such as Rmbam and Saadia Gaon in his

exploration into the values and ideals of Torah Judaism. He is convinced that all

of the teachings of Judaism and the statements of the Sages make perfect sense

and are amenable to the rational, inquiring mind.

He is absolutely opposed to all forms of mysti-

cism and seeks to debunk all practices and beliefs

which are rooted in superstition or are contrary to

reason. This collection of writings covers a wide

variety of topics that are of interest to contempo-

rary Jews. It also contains insightful analyses ofBiblical narratives as well as the underlying

significance and relevance of many mitzvot.

Rabbi Ben-Chaim demonstrates that

Judaism can be harmonized with human

reason. Indeed he asserts that one can only

understand and appreciate Judaism by analyz-

ing it in a logical manner in order to elucidate

its deeper ideas. He is not afraid to ask the

most penetrating and challenging questions

because he is absolutely convinced that

Torah is the Word of God and thus based

on the highest form of wisdom.

Jews who have a profound desire to

make sense out of their religion willbenefit greatly from reading this book.

One need not agree with all of Rabbi

Ben-Chaims ideas, but his questions,

analyses and original thoughts will

open your mind to a new appreciation

of the wisdom and logical consistency

of Torah Judaism.

RABBI STEVEN WEIL

Executive Vice President, The Orthodox Union

Rabbi Moshe Ben-Chaim has followed in the footsteps of thegreat Medieval Rishonim (Rambam, R. Avraham ben HaRam-

bam, etc.) in trying to explain, define and lay out the world

outlook of Torah and the philosophy of Judaism in rational,

logical terms. Rabbi Ben-Chaim asks critical, crucial and

defining questions that any thinking Jew needs to ask. He is

extremely critical of approaches to Judaism that superimpose external methodologies

(such as mysticism, other religions) and project primitive emotions onto the

Almighty. Although one can disagree with some

of the conclusions; his approach, his questions

and method enable the reader to explore and

engage our theology in a meaningful and serious

way. When chazal employ certain terms and

convey certain images, the student is forced to

conceptualize, extract and deduce profoundpsychological and philosophical principles.

Unfortunately, many take chazal at face value or

project onto chazal, motives and rationalizations

they never meant. Rabbi Ben-Chaim following

the method of the Rishonim, forces us to define,

weigh and analyze each word and phrase of

chazal. Rabbi Ben-Chaim shows there is no

contradiction between a serious investigation of

Science and a serious investigation of Judaism.

Rabbi Ben-Chaim has written a work that

addresses the thinking, seeking person of all faiths.

This work speaks to the scholar and lay person

alike. Once again, one may not agree with specifics

within the book but at the same time will appreciateit and gain insight into how the great Rishonim

define how we view the world. Rabbi Ben-Chaims

website, Mesora.org is a very serious tool and

resource for thinking human beings who want to

engage and explore the Almighty, the Almightys

universe and do so within the realm of wisdom,

rationality and intellectual honesty.

REVIEWS

PARTIAL CHAPTER LIST

Jews have succumbed to mystical religion and pop-kabballa. Tenyears in the making, the author cites authentic Torah sourcesunveiling the fallacy of widespread beliefs. He focuses on Torah'sbrilliance and method of decryption; unraveling metaphors andinterpreting texts to reveal hidden gems. Readers will enjoy along overdue, rational expos of cultural beliefs, and a uniquelook at Torah's deep insights. Free 33 page preview at right...

by Rabbi Moshe Ben-Chaim, Founder Mesora.org

RELIGIONofREASONRELIGIONofREASONRELIGIONofREASON

Are your beliefs trueor simply popularamong other Jews?


3/19

eekly Journal on Jewish Thought

he JewishTimes isublished every Fridaynd delivered by email.ubscriptions are FREE.o subscribe, send anymail message to:[email protected] will also receive ourvertisers' emails and our regular

mail announcements.

ontacts:e invite feedback at this address:[email protected](516)569-8888

dvertising:ps://www.Mesora.org/Advertising

onations:ps://www.Mesora.org/Donate

ontent at Mesora.org:wishTimes Archives:p://www.Mesora.org/JewishTimes

hilosophy Archives:p://www.Mesora.org/Philosophy

eekly Parsha Archives:p://www.Mesora.org/WeeklyParsha

udio Archives:p://www.Mesora.org/Audio

teractive, Live, Audible Sessions:p://www.Mesora.org/TalkLive

atabase Search:p://www.Mesora.org/Search

cles may be reprinted without consent of the

wishTimes or the authors, provided the contentot altered, and credits are given.

jewishtimes 3 mar. 16, 2012

58

12

15

17

Is the Torah an

Option?Did God offer us a choice?How are we to view this system?Chazak

Be StrongWhat idea is behind therecital of Chazak vinischazaik

Weekly Parsha

The ArkIts unique design as discussedby Rabbi Bernie Fox

Weekly ParshaParahRabbi Dr. Darrell Ginsbergdiscussses the special Haftorah

Weekly Parsha

TabernacleWhat was so significantabout its coverings?

Moses held the Tabernacles

covering in place, and thenassembled the wallsunderneath.WHY IN THIS ORDER? (SFORNO)


4/19

https://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertise

https://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertise

https://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertise


5/19

o we have a choice to follow Torah?Of course, all individuals possess

free will. What I ask here is somethingdifferent: did God present to man the Torahlifestyle as an option, or as an inescapableobligation?

Reviewing history, Adam and all

Noahides were not given their commandsby choice. Adam was commanded without option not to eat of the fruit andnot to violate idolatry (Sanhedrin, 56b).

Noahides have no choice regarding theirlaws (ibid). When I say no choice, I meanthat disobedience meets with punishment,regardless of a Noahide accepting Godsauthority and system. Noahs sinful anduncorrectable generation was killed, andBabels generation met with dispersion astheir correction. Egypt was destroyed fornot following God, as were other peoples.This teaches that these societies were in

violation, as God previously warned themnot to violate (Sanhedrin 56b). All thesecultures and peoples had no defense, hadthey claimed they never accepted Godslaws. Violation was met with punishmentregardless of their acceptance.

In Mara, en route to Sinai, the lesson of

punishment is again taught. The Jews hadthirsted three days and the waters finallylocated at Mara were bitter and undrink-able. The waters were then made sweetthrough a miracle, and they drank. Mosesthen instructed the people (Exod. 15:26):

If you will listen to Gods voice, performwhat is upright in His eyes, heed Godscommands and guard His statutes, thenGod will not place any of the sicknessesupon the you that He had placed upon

Egypt.

jewishtimes 5 mar. 16, 2012(continued next page)

Up to this point, all seems consistent: allmembers of mankind were not presentedwith an option to decline Gods Noahidelaws, where such a rejection would exemptthem from punishment. The contrary istrue: God punished man for rejecting Gods

Noahide laws, whether mankind acceptedthem or not.

However, in Exodus 24:7 we read ofMoses recital of many laws before theJews; and the Jews subsequent response ofNaaseh vNishma, We will do and wewill listen. Does this imply that here, manwas offered an option? In Mara, the Jewswere taught laws, and in Exodus 19:1-8,when the Jews first arrived at Sinai, Moses

presented the elders with Gods treaty of theTorah:

In the third month of the exodus of the

Children of Israel from Egypt, on this daythey came to the Sinai desert. And they

journeyed from Rephidim and they came tothe Sinai desert; and the Children of Israelcamped in the desert, and the Jews camped

facing the mountain. And Moses ascendedto God and God called to him from themountain saying, So shall you speak to thehouse of Jacob, and tell the Children of

Israel: You have seen what I have done toEgypt and I carried you on eagles wingsand I brought you to Me. And now, if youcertainly listen to My voice and guard mycovenant, then you will be to Me a treasure

from all peoples, for unto Me is the entireEarth. And you will be a kingdom of priestsand a holy nation. These are the words you

shall speak to the Children of Israel. AndMoses came and called to the elders of thepeople and he placed before them all thesewords, which God had commanded. Andthe entire nation answered as one and they

said, All that God has spoke we will do.And Moses reported their response toGod.

Did God tell Moses to offer the Children

of Israel a choice of accepting Torah?And had the nation rejected the Torah,

would they be exempt from punishmentsfor violating what is written? This would becompletely inconsistent with Godsrelationship with Noahides, who had nooption.

Later in Deuteronomy (Deut. 29:14)another Torah bris (treaty) is created

between God and the Jews prior to enteringIsrael: And not with you alone do I makethis bris and this curse, but with all stand-ing here with us today before Hashem ourGod, and with all those who are not here

D

IS TORAH AN

OPTIONOR NOT?

RABBI MOSHE BEN-CHAIM

Fundamentals


6/19

today. Now it appears the Jews are inreceipt of an imposed system; one that isobligatory even upon future generations notyet alive to decide for themselves. Certainlythis proves that Torah is not optional.

Regarding this latter treaty we learn of

horrific curses for our violation, and theresponse of the nations (Deut. 19:23):

And all the nations will say, On what

account has God done this to the land?

What caused this great, heated fury? Andthey will answer, On account that they [the

Jews] abandoned the treaty of God of theirfathers which He made with them when Hetook them out of Egypt. And they servedother gods and they bowed to them

What new consideration demanded this

new Torah treaty where God would laywaste to the land? Why was the land

brought into the equation? And which wayis it: is Torah a choice, or an option?

Gods Relationship with MankindIt was an act of great kindness that God

created our species. For mankind can arriveat such a deeply fulfilling existence throughstudying Gods wisdom. Man alone

possesses intelligence; engaging it is Godsintent for us. This is where we will find thedeepest gratification. By commandingAdam not to eat of the fruit and abstainfrom idolatry, God taught mankind that weare servants, and thus, Gods instructionsare to be heeded. We must not freely engagein all physical desires (prohibition of fruit)and we must view our relationship withGod as a servant before his only Master(idolatry). Gods act of commandingAdam laid down the rule: He is the Masterand we are servants. But of course, Goddoes not need man, or anything. Hiscreation of our species is for our benefitalone; not His. We should view His plan forus as our only choice. It is the greatest goodHe can offer us, as He clearly indicateswhich choices we must make; those that

lead to happiness and success. He is like ateacher giving us the answers before thetest. Yes, ultimately we choose all ouractions. But this does not mean that norepercussions and unhappiness await thewrong choices. On Gods words Andguard my treaty [of Torah] (Exod. 19:5),Sforno comments: In the manner that Iwill not need to do to you as I have done toEgypt. Meaning, if we did not follow theTorah we would suffer the consequences.Sforno teaches that Torah was not an

option.

Ramban (Exod. 19:7) Choosefor yourselves today if you willfollow the Torah

The obvious question is this: if the Jewswere not being given the option of follow-ing or rejecting the Torah, for what reasonwere they presented with it, and for whatreason did they respond NaasehvNishma? This seems to be a response toan option. Lets read the exact words again,which the Torah records upon the Jews

arrival at Sinai:And Moses came and called to the elders

of the people and he placed before them allthese words, which God had commanded.And the entire nation answered as one andthey said, All that God has spoke we willdo. And Moses reported their response toGod.

Theres one more source that sheds light

on our question. Talmud Avoda Zara 2b,quoting Havakuk 3: 6 says that at one pointin history, God arose, assessed mankind,

He saw and released the nations from their7 Noahide commands. The Talmud asks,What did God see? The Talmudanswers, He saw that the nationsabandoned the Noahide laws, and thereforeGod released them from their obligation.We know this release is not literal, so howdo we understand this?

The Talmud concludes that as the nationsabandoned Noahide laws, any future

Noahide who followed the laws would be

considered as one not commanded. Thismeans that once the chain of transmissionof Noahide law was broken, no future

Noahide could say he was following God,since the transmission that Godcommanded these laws was lost fromsociety. As such, mans adherence to any ofthese laws would not be out of obedienceto God, but of societal practicality, as ifGod released them. Thus, such individualscould not be rewarded as followers ofGod. It is only one who knows that he is

adhering to Gods will who truly lives asGod desires.

It was for this reason that God gave Adamat least one command. For without anycommand, Adam would not know fromnature alone that he is to serve God. Butnow commanded, Adams actions can berightfully considered as following God.So God never released the Noahides fromtheir laws. The Talmud is teaching thatwhen the transmission of Noahide law waslost, peoples acting in line with the

Noahide laws were viewed as if notcommanded, since they were not following

Gods word, but rather, society.Similarly, most scientists today study the

universe without a yearning to draw closerto the Creator. They are content to solve

problems and discover new laws. This aloneis intriguing, as they are using their minds,and they are amazed at what they find. Yet,tragically, they miss the mark. Moses wasdifferent, as he asked God to unveil more ofHis nature, Show me Your honor (Exod.33:18). Moses thirsted to learn about theCreator, not only the creation. This offersman the most fulfilling existence. Follow-ing or studying ideas without the apprecia-tion of the Designer, falls infinitely short ofour purpose, and our fulfillment. We havethe capacity to establish a relationshipwith the Creator. Maimonides teaches(Hilchos Teshuva 7:7) that a sinner might bedisgusting, distant and abominable beforeGod one day, but with repentance, he

becomes loved and desirous, close andbeloved. This teaches that we are to strive toestablish, and maintain a relationship withGod.


(continued next page)


7/19

Love of God is the highest expression ofhuman perfection. Without God as ourfocus, the greatest scientist does not fulfillhis role for which he was created. Nor doeshe reach the level of fulfillment possible forhim. A wise Rabbi would say this afteruncovering a new idea in Talmud: Letsenjoy the idea. He would add that onesstudies must eventuate in an appreciationfor God, and not stop at the idea alone.

Perhaps this is why Moses placed beforethe Jews all these words, which God hadcommanded. And also why the entirenation answered All that God has spokenwe will do. Moses and the nation realizedthe core issue: the Torah system emanatesfrom God, He is the focus, and our draw-ing near to Him is our objective. Theanswer of Naaseh vNishma was notstated as a response to an option, for theJews and no people were ever given anoption. Naaseh vNishma was stated as arealization that as God commanded us in

Torah, this is the sum total of human life.We will do was the Jews expression thatwithout Torah, life is truly meaningless.

Immediately after this statement, Godtells Moses He will orchestrate Revelationat Sinai so the people possess proof of thesystem as truly divine. God thereby gave usthe means by which that generation, and allfuture generations, would have proof of theTorahs divine nature. We would have allthat is necessary to arrive at a love of God.It is significant that prior to the overwhelm-ing event of Revelation, the Jews hadalready agreed to the Torah system, based

on the fundamentals taught to them prior tothat event, and their salvation. Andalthough Moses presented Gods words tothe elders, it was the entire nation thatresponded and accepted Torah.

So all is consistent: from Adam through

Noahides and through Israelites, allsystems and laws were given withoutoption.

Rabbi Elazar Hakfar stated (Avos 4:22):Against your will you are formed,

against your will you are born, against yourwill you live, against your will you die, andagainst your will you are destined to give a

judgment and accounting before the King,King of all kings, the Holy One, blessed beHe.

Some may ask, What justice is there in a

system that is thrown upon mankind,without option? The response is asfollows. Man cannot say he will rejectTorah, and have any claim that Since I

never accepted it, I should not be punished.For both Torah, and human life are Godscreations. To say I will live without Torah,is to say that I wish to enjoy one of Godscreations my own existence butabandon the other creation Torah.However, God did not create us to live withabandon. We have free will to do as wewish and reject Torah. But we must behonest that we are unjustified, we waste our

lives, we violate Gods willand we willsuffer the consequences. If we are realistic,we will agree that our coming intoexistence was not up to us, so the terms ofour continued existence to are not open todiscussion.

To reiterate this subtle point, it is a contra-diction to reject Torah. By doing so, youdesire to enjoy Gods creation of your

being, while rejecting His Torah.Throughout time, with no favoring of one

people over another, God made mans

mission clear, and without option. This isfor our good. But we will only realize thisgood with Torah study. If we avoid honestinquiry into the mitzvos and ideals, into the

beauty of the halachik systemwe will befrustrated with every fast, with everyholiday, and with all mitzvos that take usaway from our emotional drives and plans.That is why people are non-observant: theyhave never witnessed the enjoyment ofstudy, or the philosophy of Torah that rings

true and clear. They are convinced that theirlifestyle cannot be improved. They fear anydetachment from their pleasures, and theyare weak and not courageous enough totrust those wiser than they are.

God is equally concerned with allmankind. This explains the response of thenations when God uses the Land of Israel asa tool for education. When the Jewsobserve, all will go well, with great

blessings. This endorses the Torahs bounti-ful promises. And when we disobey Godand violate His Torah, we suffer such severeconsequences about which the nations say,On account that the Jews abandoned thetreaty of God of their fathers which Hemade with them when He took them out ofEgypt. God desires the Jews to function asa treasure from all peoples, a kingdomof priests and a holy nation. Our downfallis equally a testament to the Torahs truth.

I say this many times: you have one life;

dont waste this one chance. And if you

know of others who at present do notobserve Torah, do all in your power toattract them, create strong friendships withthem, and enlighten them so you give themeverlasting life. And dont stop at one

person; create classes at regular intervals.God taught you, now you must teach others.Rabbi Meir said, One who learns Torahand does not teach it, upon him it says, Theword of God he despises (Talmud Sanhe-drin 99a).


Life in a JarThe Irena Sendler Project by Jack Mayer

You wont be able to put this

book down! reader from Canada

We would like to introduce you to an

award-winning book by Jack Mayer on the

heart-warming story of the courageous

Holocaust rescuer from Poland who saved

2,500 Jewish children, Irena Sendler, and the

Kansas kids who discovered her. This workof 378 pages and 34 photographs, share the

beautiful story of Irena Sendlers life. She gave incredible hope

in the dark hour of the Holocaust and is still such a light in the

darkness.

Books may be purchased at www.irenasendler.org.

Note from a Jewish child survivor: The book is very powerful; I could not

put it down. Irenas devotion to making a difference is very inspiring.


8/19


his week we read ParshiotVayakhel and Pekudei and thuscomplete the second Book of the

Torah, Shemot. At the conclusion of eachof the Five Books of the Torah it is acustom for the congregation to arise and

proclaim Chazak, Chazak Venischazeik(Be Strong, Be Strong and let us bestrengthened). This statement is thenrepeated by the Reader. The questions

arise, what is the reason for this recitation,why is Be Strong repeated and what isthe meaning of and let us be strength-ened?

The Talmud in Brachot states, Fourthings need chizuk (strengthening): Torah,good deeds, prayer and derech eretz(courteous behavior). The meaning ofthis is that certain activities are contrary toour natural disposition and we therefore

become lazy and perfunctory in their

it is a unique type of experience whichdoes not come naturally. It requires agreat deal of intensive effort over a long

period of time. Love of Torah is an

acquired taste. No one becomes a Torahscholar without experiencing a great dealof frustration, and disappointment alongthe way. Mental effort, objective analysisand honesty in acknowledging onesmistakes are some of the virtues thatauthentic Torah scholarship requires.

This explains why Torah is one of thethings that require chizuk. One must bestrong to not surrender to laziness and toforego the instant gratification that seriousstudy demands. This lesson is incorpo-rated into the public reading of the Torah.

When we conclude a unit of study i.e. aBook, we have a natural sense of accom-plishment. This is the appropriate momentto express the idea that Torah learningrequires strength. The congregationexhorts the Reader (who in this contextfulfills the role of teacher) to be strong i.e..we recognize your great efforts in master-ing Torah and urge you to continue. Wesay Be Strong twice. The reason, in myopinion, is that we study for the sake ofaction. One needs to make the effort to

base his behavior on the ideals he haslearned. Thus, we say Be strong in your

study and be equally strong in your effortto live according to the wisdom of Torah.We then say, Venischazeik, let us bestrengthened. The Torah scholar cannotkeep his knowledge to himself. He must

be a source of wisdom and inspiration forthe entire community. We are praying thathe will be strong and successful and thatas a result we will partake of that strengthand elevate our lives by the proper studyand practice of Torah.

Shabbat Shalom.

performance. There is nothing in Judaismwhich is more consequential to religious

perfection than the study of Torah. Every-thing hinges upon diligence in this area.The Rabbis say, An ignoramus cannot betruly pious. We must be conscientious inthe pursuit of knowledge and expansion ofour intellectual horizons. The publicreading of the Torah on Shabbat is for thesake of engaging the entire community in

a collective act of Talmud Torah. The needfor chizuk can be seen in the resistancethat many congregants implicitly express

by their failure to observe this mitzvahproperly. Halacha prohibits any talking ordistraction during the Torah reading. Yetin many synagogues it is a great challengeto keep the noise level down so that therecitation can be heard.

Judaism maintains that here is no greaterjoy than intense study of Torah. However,

T

Be Strong,Be Strong.

Rabbi Reuven MannWeekly Parsha


9/19


10/19

Enjoy a free subscriptionto the JewishTimes

Subscribe by emailing

You will receive our magazine each Friday morning and special issuesthroughout the year with original, thought provoking articles on Torah,

Israel, politics and readers letters.Enjoy all 423 back issues free: www.Mesora.org/JewishTimes

[email protected]

www.Mesora.org/JewishTimes


11/19

ttp: www.ny esign.comhttp://www.nydesign.comhttp://www.nydesign.comhttp://www.nydesign.comhttp://www.nydesign.comhttp://www.nydesign.com

http://www.nydesign.comhttp://www.nydesign.comhttp://www.nydesign.com



http://www nydesign com

DESIGN

Branding / identity

Sites / touchscreens

GUI / Flowcharting

Wire frames

Package design

Editorial design

Illustration, icons

STRATEGY

Business strategies

Business plans

Metrics analysis

Contract drafting

Copy writing

Presentations

Interactive demos

PROMOTION

Advertising

Banners

Promo materials

App planning/design

Social networking

Email marketing

Landing pages

CS5.5

Photoshop

Illustrator

Flash

Flash Catalyst

Dreamweaver

InDesign

Acrobat, CSS, HTML

IM HERETO APPLYFOR THEMARKETINGPOSITION.

APPARENTLY, NED MISSEDSCHOOL WHEN PRESENTATIONWAS THE WORD OF THE DAY.

AND WHAT ABOUT YOU?IS YOUR BUSINESS PRESENTATIONAT ITS BEST, OR A NED?NYDESIGN.COM DRESSING BUSINESS FOR SUCCESS.SERVICED FIRMS INCLUDE

NYDESIGN.COM

[email protected]

516.569.8888


12/19

nd Bezalel made the Ark ofacacia-wood: two cubits and ahalf was the length of it, and acubit and a half the breadth of it,

and a cubit and a half the height of it Andhe cast for it four rings of gold, in the four

feet thereof: even two rings on the one side

of it, and two rings on the other side of it.And he made staves of acacia-wood, andoverlaid them with gold. And he put the

staves into the rings on the sides of the Ark,to bear the Ark. (Sefer Shemot 37:1-5)

And he made the Table of acacia-wood:two cubits was the length thereof, and acubit the breadth thereof, and a cubit and ahalf the height thereof. And he cast for it

four rings of gold, and put the rings in the

four corners that were on the four feetthereof. Close by the border were the rings,the holders for the staves to bear the Table.(Sefer Shemot 37:10-14)

And he made the Altar of Incense ofacacia-wood: a cubit was the length

thereof, and a cubit the breadth thereof,four-square; and two cubits was the heightthereof; the horns thereof were of one piecewith it. And he made for it two goldenrings under the crown thereof, upon the tworibs thereof, upon the two sides of it, forholders for staves wherewith to bear it.(Sefer Shemot 37:25-27)

And he made the Altar of Burnt-offeringof acacia-wood: five cubits was the length

thereof, and five cubits the breadth thereof,four-square, and three cubits the heightthereof. And he made for the altar a

grating of network of brass, under the ledgeround it beneath, reaching halfway up.

And he cast four rings for the four ends ofthe grating of brass, to be holders for the

staves. (Sefer Shemot 38:1-5)

1. The staves and their holders

Parshat VaYakhel describes the actualfabrication of the Mishcan the Tabernacle

and its components. The Mishcanaccompanied Bnai Yisrael during theirtravels in the wilderness. The Mishcan wasdesigned as a transportable structure. Eachtime Bnai Yisrael was instructed to embarkupon the next stage of their journey, theMishcan was disassembled. Upon reachingtheir destination, the Mishcan was

reassembled. The function of the Mishcanas a transportable structure was reflected inits basic design and in the design of many ofits internal components. The structure wascomposed of curtains draped over upright

boards. Its courtyard was also composed ofcurtains. These were hung from poles.Many of the internal components includedin their design integrated rings. Staveswere inserted into these rings. Thesestaves were used to carry the componentswhen Bnai Yisrael traveled from oneencampment to the next.

The above passages describe four of theMishcans components that include in theirdesign these integrated rings. Thesecomponents are the Aron the Ark, theShulchan the Table upon which the ShewBread was displayed, theMizbeach HaKe-toret the Incense Altar, and the MizbeachHeNechoshet the Brass Alter uponwhich sacrifices were offered. In describ-ing the Shulchan, Mizbeach HaKetoret,and Mizbeach HaNechoset, these rings areconsistently described as batim lavadim holders for the staves. However, in describ-ing the rings that were included in the

design of the Aron, this description isomitted. Instead, the Torah describes the

placement of the rings at the four corners ofthe Aron and the insertion of the staves intothe rings. These rings are not described asholders for the staves. Why does the Torahcarefully describe the function of the ringsof the Shulchan, Mizbeach HaKetoret, andMizbeach HaNechoset as holders for thestaves and not include this description in itsdiscussion of the fabrication of the Aron?



a

Weekly Parsha

Rabbi Bernie Fox

the

ArksUniquedesign


13/19

And you should bring the staves into therings on the sides of the Aron to carry the

Aron with them. In the rings of the Aronshould be the staves. They should not beremoved from it. (Sefer Shemot 25:14-15)

2. The unusual design of theArons staves

The above passages describe the staves thatwere inserted through rings of the Aron.Chizkuni suggests that the above passagesseem to contain a contradiction. The Torah

explains that the staves were inserted throughthe rings. This implies that the staves werefashioned so that they could be insertedthrough the rings but they were not fixed tothe rings. However, the Torah then states: Inthe rings of the Aron should be the staves.This statement implies that they were perma-nently fixed to the rings and could not beremoved. Based on the comments of theTalmud, Chizkuni explains that the twostatements can be reconciled. The staveswere fashioned with thick ends which taperedtoward the center. The diameters of the stavesat their ends were nearly the same as the inner

diameters of the rings. The staves wereforced through the rings. Once the thick endsof the staves were forced through the rings,the staves were able to move freely within therings. In short, the staves of the Aron wereuniquely designed. They were fashioned sothat once inserted into the rings of the Aron,they could not easily be removed. This designfeature was not applied to the staves of any ofthe other components of the Mishcan. Whydid the staves of the Aron require this uniquedesign?

The answer to this question is provided bythe above passages. The Torah explains thatthe staves are not to be removed from theAron. Chinkuni explains that the simplestinterpretation of this statement is that theTorah is telling us that the staves of the Aronneed not be removed when the Mishcan iserected. In contrast, the staves of the othercomponents should be removed. Chizkuniexplains the reason for this distinction. Theother objects that featured staves were locatedin parts of the Mishcan or its courtyard to

which access was allowed. The nationoffered its sacrifices upon the MizbeachHaNechoset situated in the Mishcanscourtyard. The Kohanim were allowedaccess and performed services in the outercompartment of the Mishcan. The Shulchanand the Mizbeach HaKetoret were located inthis compartment. The staves were removedfrom the components located in these areas inorder to facilitate the movement of the peoplewho were provided with access to these areas.The Aron was located in the inner compart-ment of the Mishcan. This compartment wasthe Kodesh HaKadashim the Most Sacred.

Only the Kohen Gadol the High Priest was allowed access to this area and only onYom Kippur. Because access to the areacontaining the Aron was so limited, it was notnecessary to remove the staves from theAron.

3. The prohibition againstremoving the staves from theAron

However, as Chizkuni acknowledges, theSages provided a different interpretation of

the passage. According to the Sages, theclosing phrase in the above passages is anadmonition. Hashem commands BnaiYisrael to not remove the staves from theAron. In other words, the removal of thestaves is prohibited.

This explains the unique design of theArons staves. The staves of the other compo-nents were intended to be removed when the

objects were set into their proper place in theMishcan. Therefore, the staves of theseobjects were designed for easy removal. Thestaves of the Aron were not to be removed.Their removal was prohibited. Therefore,these staves had a unique design. Onceinserted into their rings, the Arons stavescould not be easily removed.

The commentaries offer a number ofinteresting explanations for the prohibitionagainst removing the staves from the Aron.Many are related to another unique law of theAron. Unlike the other components of theMishcan which could be transported by

wagon, the Aron was carried by the Leveyim.In other words, whereas the staves attached tothe other components of the Mishcan wereused only to move and lift these objects ontowagons the Aron was transported through thewilderness by the Leveyim who carried it byits staves.

Maimonides explains that because thestaves were essential to the Arons transport,they could not be removed. The Aron wasdesigned to be transportable and the staveswere essential to this function. If removed,the Aron would be incomplete.

Rabbaynu Yosef Bechor Shur offers asimilar explanation. He explains that becauseof its sanctity, we are commanded to treat theAron with extreme respect. We are not tohandle it unnecessarily but only to the extentabsolutely required. Therefore, in order tolimit contact with the Aron as is consistentwith its sanctity the Torah prohibits removalof its staves. The Torah is preventing theunnecessary contact that would occur if thestaves were removed with each encampmentand then reinserted with each new stage of the

journey through the wilderness.

Don Isaac Abravanel provides one of themost interesting explanations for the prohibi-tion. He suggests that the staves of the Aronwere not merely a feature included in theArons design in order to facilitate itstransport. Instead, the staves were included inthe Arons design because it is prohibited tomake direct contact with the Aron. Theadmonition against removing the stavesreinforces the prohibition against makingdirect contact with the Aron.




14/19

http://www.faps.comhttp://www.faps.comhttp://www.faps.comhttp://www.faps.comhttp://www.faps.comhttp://www.faps.com

http://www.faps.comhttp://www.faps.comhttp://www.faps.comhttp://www.faps.comhttp://www.faps.comhttp://www.faps.comhttp://www.faps.comhttp://www.faps.com

4. The relationship of theAron to its staves

Each of these Sages is explaining theprohibition against removal of the staves fromthe Aron. However, they do not share thesame perspective on the relationship betweenthe staves and the Aron. According toMaimonides, the staves are an integralcomponent of the Aron. Their removal

renders the Aron incomplete. Bechor Shurand Abravanel do not agree with this position.According to both, the prohibition againstremoval of the staves is predicated upon thestaves separate identity from the Aron. Abra-vanel argues that the staves may not beremoved because the Aron may not betouched. The staves which are not part ofthe Aron make it possible to move andtransport the Aron. Bechor Shurs position issimilar. He seems to agree that the staves arenot an integral component of the Aron. Hedoes not contend that their removal wouldrender the Aron incomplete. Instead, he

argues that the staves may not be removedbecause their removal would result in unnec-essary contact with the Aron.

Now, the Torahs description of the ringsholding the staves of each component can beexplained. In discussion the Shulchan,Mizbeach HaKetoret, and the MizbeachHaNechoset, the Torah refers to the rings asholders for the staves. This description isappropriate because the staves were notintended to be a permanent component ofthese objects. In other words, this descriptionimplies that the rings are designed to hold the

staves which are not themselves part of thecomponent. The staves are inserted into theirrings which act as their holders and thenremoved.

This description is not appropriate for therings of the Aron. The Arons staves are a

permanent element of its design. They arenever removed. Therefore, the Torah does notdescribe the rings as holders for the staves.Instead, the Torah describes the Aron, itsrings, and staves as a single integrate whole.

It is notable that Maimonides position,described above, most accords with this

description of the rings. According toMaimonides, the Aron, its rings, and stavesare quite literally a single integrated entity.According to Maimonides, removal of thestaves actually renders the Aron incomplete.However, According to Bechor Shur andAbravanel, the staves are technically not a

part of the Aron. They may not be removedand there exists a very high degree of integra-tion between the staves and the Aron. How-ever, the staves are not an actual componentof the Aron.


www.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVE

www.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVEwww.Mesora.org/TalkLIVE

TalkLIVE

www.Mesora.org/TalkLIVE

Free, live audible classeswith interactive chat

SUNDAYS 11:15 AM Eastern

NEXT CLASS:3/18The Book of Koheles in Review


15/19


God then moves into the specifics about how His beingprofaned will be rectified (ibid 24-27):

For I will take you from among the nations, andgather you out of all the countries, and will bring youinto your own land. And I will sprinkle clean water uponyou, and ye shall be clean; from all your uncleannesses,and from all your idols, will I cleanse you.

God then speaks of other changes and differentbrachos that will emerge in the Land of Israel (due to alack of space, these other verses will not be). Heconcludes this prophecy much like it started (ibid 32):

Not for your sake do I this, saith the Lord GOD, be itknown unto you; be ashamed and confounded for yourways, O house of Israel.

One overall theme throughout this prophecy concernsthe resolution through geula (as this clearly is referring tothe time of the geula) of the chillul Hashem that emergedvia the Jews living among the other nations. However,what is fascinating is the language God uses in His

drive to redeem the Jews essentially, it has nothing todo with Bnei Yisrael, and everything to do with GodsName. How do we understand this overall objective?

There is another troubling tendency throughout thisprophecy, one that seems to undermine a basic tenet ofthe future geula. Throughout this prophecy, God isdirecting all the action--I will take you, I willsprinkle--and so on. The implication from this is thatthe Jewish people play no active role in the coming geula.It is almost if we just sit back and wait for it all to happen.At the same time, as the Rambam writes (HilchosTeshuva 7:5), the Jewish people are only redeemedthrough teshuva. In other words, there has to be some

active effort by Bnei Yisrael to merit this result. How dowe resolve this contradiction?

Finally, there is the specific verse about Godssprinkling of water on us. Clearly, this is not to be takenliterally so how do we understand this description? Aswe will soon see, the Redak offers an enlighteningexplanation that helps resolve this problem.

Before introducing an explanation, it is critical toapproach this area in a very careful manner. There is atemptation that can emerge when analyzing the geulathat leads to a focus on the specifics of how events willunfold. We are warned by many talmideichachamim notto dwell on the particulars, but instead just understandand internalize the reality of the guela. However, at thesame time, there are important prophecies that are, inessence, public knowledge. Therefore, one couldconclude that the benefit of analyzing the geula comesfrom understanding how it compares to our present state,and how it reveals more about Gods hashgacha, Hisunique relationship to Bnei Yisrael. In other words, if wegain more in our knowledge of God, then this studybecomes very constructive.


This Shabbos, we read Parshas Parah, wherethe focus is on the para adumah, the red heiferused to purify those who have come in

contact with the dead. Subsequently, the haftorah dealswith the prophecy of Yechezkel, where, as manycommentators point out, there is reference made to Godpurifying the Jewish people with water at the time ofredemption. While the verse itself (as we will soon see)seems quite poetic, it is difficult to understand whentaken out of the context of the prophecy. We will take ageneral look at the prophecy, which will help us under-stand what is taking place here, and how this verse is apivotal part of the overall process of redemption.

The prophecy begins with a recounting of the sinscommitted by Bnei Yisrael, culminating with thefollowing statement by God (Yechezkel 32:20):

And when they came unto the nations, whither theycame, they profaned My holy name; in that men said ofthem: These are the people of the LORD, and are goneforth out of His land.

After this, another prophecy emerges, where Godspeaks of the coming redemption. It begins with Godmaking what would seem to be a provocative declaration(ibid:22-23):

Therefore say unto the house of Israel: Thus saith theLord GOD: I do not this for your sake, O house of Israel,but for My holy name, which ye have profaned amongthe nations, whither ye came. 23 And I will sanctify Mygreat name, which hath been profaned among thenations, which ye have profaned in the midst of them;and the nations shall know that I am the LORD, saith theLord GOD, when I shall be sanctified in you before theireyes.

Rabbi Dr. Darrell Ginsberg

Haftoras Parshas

PARAH

Weekly Parsha


16/19


Lets establish first the nature of the chillul Hashem being discussedin Yechezkels prophecy (this general idea was discussed in thearticles on kaddish, as I am sure everyone remembers). The destruc-tion of the Bais Hamikdash and subsequent galus was a punishmentinflicted on the Jewish people, a clear manifestation of schar vonesh.However, the direct consequence of this state is the inability of theJewish people to sanctify the Name of God on a truly global scale.Furthermore, it is clear evidence of our straying from God. We arescattered throughout the world, lacking a Bais Hamikdash, andtherefore we carry the stains of our sins, our inability to adhere to

Gods way, every second we exist in galus. The world may view theJews as survivors, but we are not viewed as ohr lagoyim, the light ontothe other nations. Therefore, the chillul Hashem is a constant, and willcontinue until the redemption.

With this in mind, we can answer the above contradiction. No doubt,Bnei Yisrael must engage in repentance prior to the redemption. Thisreturn to God lay solely in the hands of the Jewish people. We have

bechira, free will, and our exercise of it is what can bring about thegeula. While this will help remedy our own relationship with God, itwill not be enough to correct the defect of the chillul Hashem thatexists. For that to occur, God must intervene. This could be why theentire prophecy is set up from the perspective of God. He willintervene to aid in correcting the chullul, as we cannot do this

independently. However, the initial process to merit such an interven-tion requires us to complete teshuva.

According to the prophecy, we are to return to Eretz Yisrael first, andthen the water is sprinkled on us. The significance of being in EretzYisrael is important for many obvious reasons. In this prophecy, theimportance is on the united nation that will now exist, a cohesion thatcannot exist when we are in exile. Throughout this specific prophecy,God refers to Bnei Yisrael as Beis Yisrael, a singular type reference.Once we return, we are looked upon as a nation, a unified group, ratherthan scattered individuals belonging to a specific religion. This percep-tion will seem to have a profound effect on the nations of the world, asthe correction of the chillul Hashem now begins. Once unified, we see

the idea of the water being sprinkled onto the Jewish people. Whatdoes this refer to? The Redak presents a non-literal explanation for thisdescription. Much like the waters of the mikvehare metaher purify

those who are tameh, so too we will receive a complete kapara, orforgiveness, from God for our past sins. It will be a complete change. Inthe context of the united nation, this explanation is quite beneficial. Asindividuals, we have the ability to do teshuva and achieve kapara.However, there are sins that the nation as a whole is responsible for. Forexample, when we see the sin of the golden calf, we see God treat thenation as an entity, rather than isolated individuals. Beyond the overallculpability of the nation in this sin, we see an idea that the nation is nowidentified with this tragic event. It was the error of the nation, ratherthan of the individuals. These defects of the nation can only truly becompletely repaired once we are together and functioning as a nation.

And with our relationship with God repaired, we are now able tore-engage in our roles as sanctifying the Name of God.

www.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptions

www.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptions


17/19


nd Moses raised up the Tabernacle,and he gave it its sockets, and he

placed its upright beams and hegave its [horizontal binding] poles, and heraised its pillars. (Exod. 40:18)

Sforno comments that the words AndMoses raised up the Tabernacle refer to thewoven covering alone. Meaning, since theTabernacles four structural components

make up the remainder of this verse, the itemreferred to by Tabernacle must be some-thing other than sockets, beams, poles and

pillars. Sforno says what Moses first raisedup was the woven covering, referred to byTabernacle in this verse. Sforno states thisagain in Exodus 21:1, And the Tabernacle,make 10 sheets where Sforno comments,The sheets were referred to by the nameTabernacle.

Sforno says this covering was theessence of the Tabernacle structure, but in

was to bear this distinction of the soon-to-be-created two rooms. It would appear fromthis that at the very commencement of

building the Tabernacle, the lesson of the tworooms was essential. We might say Taber-nacle cannot at any point be disassociatedwith whatever concept these two roomsteach. Additionally, Exodus 26:6 states when

joining these two sets of 5 sheets, that theTabernacle then became one. This versesuggests the combination of the two roomscreates a unity of some sort. What is thisunitythis one?

We must also note that the cherubim birdlike figures with childrens faces andwings were embroidered into these cover-ings. What are cherubim? Maimonidesexplains them as angels[1], the vehicle of

prophecy:

Naturally, the fundamental belief inprophecy precedes the belief in the Law, for

without the belief in prophecy there can be nobelief in the Law. But a Prophet only receivesDivine inspiration through the agency of anangel. Comp. The angel of the Lord called(Gen. xxii. 15) The angel of the Lord saidunto her (ibid. xvi. 11) and other innumer-able instances. Even Moses our Teacherreceived his first prophecy through an angel,And an angel of the Lord appeared to him inthe flame of fire (Exod. iii.) It is thereforeclear that the belief in the existence of angels

precedes the belief in prophecy, and the latterprecedes the belief in the Law.

the belief in the existence of angels is

connected with the belief in the Existence ofGod; and the belief in God and angels leadsto the belief in Prophecy and in the truth ofthe Law. In order to firmly establish thiscreed, God commanded [the Israelites] tomake over the ark the form of two angels. Thebelief in the existence of angels is thusinculcated into the minds of the people, andthis belief is in importance next to the beliefin Gods Existence; it leads us to believe in

Prophecy and in the Law, and opposesidolatry. If there had only been one figure ofa cherub, the people would have been misledand would have mistaken it for Gods image

which was to be worshipped, in the fashion ofthe heathen; or they might have assumed thatthe angel [represented by the figure] wasalso a deity, and would thus have adopted a

Dualism. By making two cherubim anddistinctly declaring the Lord is our God, the

Lord is One Moses dearly proclaimed thetheory of the existence of a number of angels;he left no room for the error of consideringthose figures as deities, since [he declaredthat) God is one, and that He is the Creator ofthe angels, who are more than one.

what manner? Not only that, but Mosessomehow held the coverings in their place (orthey were suspended by a miracle, saysSforno) and then Moses assembled theTabernacles rigid components underneath it.This is an intriguing method of construction.Sforno means to say that the Tabernaclesessence the covering must be erectedfirst, presumably to indicate its primary role.We wonder: when is greater value given to a

covering or a roof than the structure beneath?Keep this question in mind.

The covering was composed of 10 equal-sized sheets; 5 stitched together, and the other5 stitched together. These two sets of 5 sheetswere joined into a single covering of 10sheets via gold clasps. This point, or seam,where they joined by clasps was positionedexactly over the Paroches curtain, which laterwas suspended and separated between theHolies, and the Holy of Holies. Thus, thecovering before all else was placed under it

A

Weekly Parsha

Rabbi Moshe Ben-Chaim



18/19


there occupying space. For God said, Youshall build be a Temple and I will dwellamong you (Exod. 25:8). King Solomon toowas aware of this danger, so upon hiscompletion of the Temple, he said, Can Godtruly be on Earth? The heavens and heavensof heavens cannot contain You, how muchless this house that I have built (Kings I,8:27). He wished to warn the people, lestthey believe God occupies space. So we fullyappreciate the need for man to be reminded especially at the Temples inauguration ofwhat is beyond human apprehension.

If we assume that we have fully exhaustedany area of knowledge, we fool ourselves. Forif we perceive true knowledge, we sensethere is so much more awaitingdiscoverybut we also know we will nevertap the full depths of that knowledge. AlbertEinstein said, My religion consists of ahumble admiration of the illimitable SuperiorSpirit who reveals Himself in the slight

details we are able to perceive with our frailand feeble mind. Einstein attested to thisvery point: Gods wisdom is unlimited, andwe are very ignorant. Maimonides said,Know that for the human mind there arecertain objects of perception which arewithin the scope of its nature and capacity;on the other hand there are, amongst thingswhich actually exist, certain things which themind can, in no ways grasp; the gates of

perception are closed against it.[2]When we do arrive at a truth, it is accompa-

nied by the realization that we have onlyscratched the surface; this truth leads to even

greater wisdom, much of which we will notuncover. And this must be, since knowledgeby definition is a reflection of the Creator,who is unlimited. Thus, the knowledge we

perceive must reflect this illimitableSuperior Spirit. In this manner, knowledgeis identified with the Source of that knowl-edge God. And this must be our objectivein the pursuit of wisdom, to know God. Thus,the covering was not one unified set of 10sheets. It was made of two sets of 5 sheetseach, as stated. They are joined together. This

joining is to indicate that attainable knowl-edge 5 sheets covering the Holies is

inherently related (clasped) to the other areaof unknowable truths 5 sheets covering theHoly of Holies. Meaning, our studies mustalways target an appreciation of God. And inthis fashion, the joining of the 2 sets of sheetsmakes one Tabernacle. One, referring to aunified approach to wisdom. This approachdemands that drawing close God (Holy ofHolies) must always be the objective of ourstudy (Holies), not that we study an area foritself, so that we might merely better manipu-late the world and its resources.

Two Realms

of KnowledgeOur objective is to arrive at a love for Godthrough the study of matters available tohuman intelligence. God revealed greatwisdom in His creations and in His Torah.But as created beings, we cannot grasp theCreator Himself. Even the angels praise onlyGods name and not Him directly: Baruchkivode Hashem mimkomo: Blessed is Godshonor from His place. His honor is what is

blessed, for even angels cannot bless GodHimself, the unknowable One. Additionally,our Kedusha (Isaiah 6:3, Ezekiel 3:12) citesthe angels admission that God is kadosh,

separate, or rather, unknowable.So crucial is this notion, that upon Mosesconstruction of the Temple (which exists toimpart knowledge to man) the coveringswere raised first, constructed of two joinedhalves: the half that covers the Holies, and theother half that covers the Holy of Holies.Immediately, we are confronted with thistruth that knowledge has two realms, and oneis off-limits to man. This lesson is particu-larly required in Tabernacle, where onemight be misled to believe God is actually

God doesnt talk directly with man, otherthan with Moses. All other Prophets receivedGods communications via angels. AndMaimonides teaches that even Moses first

prophecy was via the angel, in the burningbush prophecy. Prophecy is essential forvalidating Judaism; without a belief in proph-ecy, we deny Revelation at Sinai, for thisevent included Prophetic elements. And

prophecy relies on the angels, or cherubs. Soto accept the truth of God and His onlyreligion, man must accept cherubim, whichare angels.

What are angels? We do not know theirtrue natures, but suffice it to say that one typeof angel is a metaphysical being that commu-nicates Gods will to man. With this

background, we can begin to address ourquestions.

The Temples two rooms the Holies, andthe Holy of Holies correspond to the twoareas of knowledge: 1) what man canknow, and 2) what man cannot know. Thus,man is punished with death for entering theHoly of Holies. Entering here is akin tosaying I can approach God; I can know whatHe is. But God told the greatest man ever Moses No man can know me while alive(Exod. 23:20). Therefore, it is vital that weaccept our complete ignorance of what Godis. Even the High Priest must light smokyincense in the Holy of Holies upon his once-a-year visit, to establish this cloud betweenhim and God.Nonetheless, the priests do enter the Holies

daily. This conveys the idea that there are

areas of knowledge open to mankinds explo-ration. We must know that the world requiresa Creator, who rested on the seventh day;conveyed through the seven-branched Meno-rah in the Holies. We must know that God isomniscient, all-knowing, so an incense Altarindicates God knows mans sacrifices.And we must know that God is omnipotent,all-powerful, so a Table with twelve breadloaves indicates His ability to sustain theTribes. Thus, we enter the Holies, but neverthe Holy of Holies. Our approach to under-standing Gods universe is two-pronged: 1)we accept there are areas open to human

investigation, and also, 2) there are areas wecannot penetrate, indicated by the Parochescurtain that restricts entrance into that roomhousing the Ark and the cherubim. Just as wedo not know what God is, we also cannotknow what angels are.

What is unapproachable is placed in thatunapproachable room. This explains why thecherubim were in the Holy of Holies, as werethe Tablets of the Law that target Godsknowledge.



19/19

relate completely abstractly, even in dreams,as we are physical and they are not. Wecannot relate to purely metaphysical angels.Human imagination presents the angel to aProphet at times in the form of a man, Andthree men stood upon him(Gen. 18:2).

Although there exist real, metaphysicalangelsthe Prophetic vision is a representa-tion for mans sake. This parallels the realgold angels over the ark, while only illustra-tions are embroidered in the curtains. Thecurtains represent human knowledge andhow we relate to it. But beyond this world,real angels exist in their full form, just as inthe Holy of Holies, there are golden angelforms. Thus, the illustrated angels woveninto curtains and the gold angels in Holy ofholies, stand in direct relation to angels in

prophecy and true angels. The curtains andgold figures parallel reality to educate us.

Maimonides writes [3]:

We have already stated that the forms inwhich angels appear form part of the

Prophetic vision. Some Prophets see angelsin the form of man, e.g., And behold threemen stood by him (Gen. xviii.2): others

perceive an angel as a fearful and terriblebeing, e.g., And his countenance was as thecountenance of an angel of God, veryterrible (judges xiii. 6): others see them as

fire, e.g., And the angel of the Lordappeared to him in a f lame of fire (Exod.iii.2). In Bereshit Rabba (chap. l.) the followingremark occurs: To Abraham, whose

Prophetic power was great, the angelsappeared in the form of men; to Lot, whosepower was weak, they appeared as angels.This is an important principle as regards

Prophecy; it will be fully discussed when wetreat of that subject (chap. xxxii. sqq.).

Another passage in Bereshit Rabba (ibid.)runs thus: Before the angels have accom-

plished their task they are called men, whenthey have accomplished it they are angels.Consider how clearly they say that the termangel signifies nothing but a certainaction, and that every appearance of anangel is part of a Prophetic vision, depend-

ing on the capacity of the person thatperceives it.

[1] Guide, book III, chap. XLV[2] Guide, book I, chap. XXXI[3] Guide, book II, chap. V

God, then all of his knowledge is false. For heis unaware that what he discovers wascreated by God, and by definition, his knowl-edge is bereft of its primary truth. Knowl-edge is only knowledge if our minds viewthat knowledge as part of Gods will. Other-wise, we simply possess a means to manipu-late the world. For example, an atheisticdoctor might cure cancer, but his understand-ing of life is not related to the Creator. Thus,his scientific knowledge fails to reach itsobjective. He has failed. An expert agricul-turist who does not view food to sustainhuman life so man can discover his Creatoralso fails to attain real knowledge. Although

both doctor and scientist assist others, theyare ignorant of what life is, as they fail torealize the human objective of relating toGodthe very purpose of our creation.

Angels:Gold vs.EmroideredAngels exist in the metaphysical world, noton Earth. This is expressed by the gold cheru-

bim being limited to the Holy of Holies,unapproachable by us sensually. Is theresomething to be derived from the fact that thecherubim in the coverings were merelyrepresentative diagrams, but not real goldfigurines?

All of our experiences are as sensualbeings, and even our encounters with angelsin Prophetic visions must be a filtered

presentation of those angels. For we cannot

A Coveringover What?It is therefore quite fitting that Sforno holds

these coverings to be of central importance.We asked where else a covering is moreimportant than the structure below it. Butthink about the word covering. Isnt that the

idea we just explained? There are areas ofknowledge that are covered. This may beSfornos message. Perhaps he has intimatedthat these sheets are to teach us the idea ofconcealment. Meaning, Tabernacle is toeducate man, and a primary lesson is thatcertain knowledge is concealed. Therefore,the Tabernacles covering is a lesson itself,and the rigid structure beneath it is merelythere as a frame to support this covering.Therefore, the covering must be erected first,indicating the primary importance of theTabernacle. Intriguing. This covering is toteach man to accept that there are matters

beyond his graspcovered matters.But you may ask: I understand why theHoly of Holies is covered, but why cover theHolies? Was this area not open to humancomprehension? Yes, but even those ideasderived from the Holies first require a

process of analysis, so these ideas too areinitially covered! All knowledge increaseis accurately described as an act of uncover-ing.

We can now suggest why the cherubimwere embroidered in both sets of sheets.Perhaps not just prophecy, but even knowl-edge attained in our waking state, knowledge

of all areas, might require a system of angels,through which we obtain new insights. Howis it that one second we are clueless, then laterone we make a discovery? If the knowledgewas not with us beforehand, how did it arrivein our minds later on? This might explainwhy the covering is the proper item to displayforms of cherubim. But there is yet anadditional facet to the complementary natureof the knowable and the unknowable

KnowledgeDemandsRecognitionof GodOnly with the acceptance that all we know

emanates from God do we know anything atall. There is an intimate relationship betweenthese two areas of knowledge: the knowableand the unknowable, just as these two sets ofsheets are related. If one does not know of

Documents

Jewishtimes Vol. Xi No 13 -- March 16, 2012