We are quite familiar with space—we move freely in space back and forth; we concur space on land and beyond; we reclaim land from sea; we turn deserts into gardens; we turn desolated space into sprawling cities. We are, on the other hand, helpless in the face of time. We cannot move freely in time. We can’t move back in time. We are swept forward in the inexorable flow of time. We do not understand time; we cannot change it. We are masters of land, but not of time. It is for this reason, when God instructed Moses how to build a sanctuary for Himself, He could not have started with time—we would have not the faintest idea what it meant—a sanctuary of God in time—let alone how to do it. That is why God started with space, instructing Moses how to build the Mishkan—a Sanctuary in space—first. Only then He commanded Moses about Shabbat.
The Lord spoke to Moses, saying: Speak to the children of Israel and you shall say to them that they shall make for themselves fringes on the corners of their garments, throughout their generations, and they shall affix a thread of sky blue [wool] on the fringe of each corner. (Num. 15:37,38) They [Korach and his men] assembled against Moses and Aaron, and said to them, “You take too much upon yourselves, for the entire congregation are all holy, and the Lord is in their midst. So why do you raise yourselves above the Lord's assembly” (Num. 16:3) The Torah portion Shlach, which we read last Shabbat, deals primarily with the fiasco of the spies sent by Moses to scout out the land of Canaan. The portion ends, however, seemingly out of [...]
The Talmud (tr. Shabbat) discusses two opinions about the manner in which we are to light Chanukah menorah. According to Hillel, we light the first light on the first night, two lights on the second night, etc. increasing the number of lights every night. According to Shammai, we are to do the opposite – light eight lights on the first night, seven on the second night, and so on diminishing the number of lights every night (according to how many days of Chanukah are still left). The Talmud concludes, ele v’elie diveri Elokim chaim (this and that are words of the living God, i.e., both opinions are true and reflect the will of God), but the Halachah (the practical law) is according to Hillel. The Arizal explains that whereas the law today is [...]
Bo: Exodus 10:1 – 14:16 The Erev Shabbat parshat Bo (the Eve of Sabbath of the week when we read the Torah section Bo) 2014 was my lucky day – I seem to have found an answer to a nagging question of many years. During several years from 1989 to 1996, I had been working on a book on Mezuzah. This was not a book about halachot (ritual laws) of mezuzah – there were many books on that subject – this was a book about the meaning of mezuah – its significance in Jewish history, philosophy, ethics, and mysticism. By 1996, the book was finished and I signed a contract with the leading publisher of English Judaica – Jason Aronson. I was supposed to deliver the finished manuscript in a few months, but [...]