In the proposed allegorical interpretation, the soldier in the war is a metaphor for the Jewish people, who are all “soldiers” in G‑d’s army Tzivot Hashem, who fight the battle against evil to liberate and elevate fallen sparks from Tohu; where the beautiful woman from another nation is a metaphor for a fallen spark from another universe (Tohu), where the uncontrollable attraction the soldier feels towards the beautiful captive is a metaphor for the uncontrollable attraction a Jewish person (who is attuned to spirituality) feels towards divine sparks he is destined to redeem; where after having extracted the fallen spark from the clutches of evil, it requires a period of purification to achieve the ultimate marriage—the reintegration of the fallen spark into the domain of holiness.
The forty-nine days between Passover and Shavuot are called the days of Sefira or the days of counting Omer—Sefirat HaOmer—when Jews count every day as the first day of the omer, the second day of the omer, and so on until on the Eve of Shavuot, when the last, forty-ninth day is counted. . . . And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the Omer of the waving; seven weeks shall there be complete.Leviticus 23:21 Seven weeks shalt thou number unto thee; from the time the sickle is first put to the standing corn shalt thou begin to number seven weeks.Deuteronomy 16:9 This period is marked by semi-mourning with observance of such customs as avoiding haircuts, not shaving, not celebrating [...]
There is a Biblical Commandment to count the days between the Passover and Shavuot, the Feast of Weeks (a.k.a. Pentecost). We start counting on the second day of Passover (the first day of the barley harvest in the land of Israel, when the wave-offering of the omer, i.e., “sheaf,” of ripe barley was made in the Jerusalem Temple) and finish on the eve of Shavuot—the day when two loaves of bread made of wheat were offered at the Temple. There are exactly seven weeks (forty-nine days) between these two holidays; we are commanded to count the weeks and the days. These forty-nine days are called days of Sefirat HaOmer (the ays of “counting the Omer”) or simple days of Sefirah. This commandment is given in the following verses of the Torah: And ye shall count [...]
Shavuot (a.k.a. the Feast of Weeks, or “Pentecost”) is the only Jewish holiday with no fixed day on the calendar—it is always the fiftieth day from the beginning of the counting of the Omer (which itself starts on the second day of Passover). What is so special about the number 50, and what is its connection to Shavuot? Shavuot is not only the culmination of the counting of the Omer—Sefirat HaOmer—but also the culmination of the process of the maturation of our consciousness. On Shavuot, it is customary to read the Book of Ruth (Megilat Rut). The story begins with Lot and his daughters running away from Sodom and hiding in a mountain cave. Seeing the destruction of Sodom, the daughters of Lot suspected that God, in his fury, destroyed the whole of [...]
In the Torah portion Emor (Leviticus 21:1–24:23), we are instructed to abstain from work every seventh day on Shabbat. Next week’s Torah portion, Behar, continues this theme and instructs us to abstain from agricultural work every seventh Sabbatical year, Shmita. And the Torah doesn’t stop there. It instructs us to count seven Shmitas and then observe a Jubilee, Yovel. Do you notice a pattern? Every seven days, every seven years, every seven Shmitas… Furthermore, the Midrash states the world will exist for seven thousand years with the seventh millennium being a thousand years of the kingdom of Mashiach (Messiah)—yom shekuloy Shabbat—one long Shabbat. A second-century sage, Rabbi Huniah ben HaKanah, interprets this Midrash to mean that the world will last seven Cosmic Shmitas, i.e., 49 thousand years (which, according to a prominent 13th–14th [...]
This is the thing which the Lord hath commanded: Gather ye of it every man according to his eating; an omer a head, according to the number of your persons, shall ye take it, every man for them that are in his tent.' And the children of Israel did so, and gathered some more, some less. And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating. (Exodus 16-18) In the desert, Jewish people were given manna—one omer (Biblical measure) per member of the household. Rashi explains: Some gathered [too] much [manna] and some gathered [too] little, but when they came home, they measured with an omer, each one what he had [...]
And the entire Mount Sinai smoked because the Lord had descended upon it in fire, and its smoke ascended like the smoke of the kiln… Exodus 19:18 The Holiday of Shavuot is thought to be a culmination of the Passover. Just as Shmini Atzeret is a culmination of the Holiday of Sukkot and comes after seven days of Sukkot, Shavuot is also called Atzeret and comes after the Holiday of Pesach, albeit separated from it by forty-nine days of Omer. On Shavuot we read a Torah portion from the Chapter 19 of the Book of Shemot (Exodus). We already discussed the verse 18, "Mount Sinai smoked," in the previous post, Mount Sinai smoked because the Lord had descended upon it. Here, I'd like to focus on the word "smoked" from a different perspective. [...]
There is hardly a Jewish holiday more widely celebrated than Passover (Pesach). Jews of all denominations, affiliations, and levels of religious observance, if any at all, gather at the Passover Seder to tell the story of the Exodus from Egypt. What is often lost amid all of the beautiful rituals, not least among them the singing of Had Gadia and other Seder songs, is the deep meaning of this holiday, which is far more profound than a mere recollection of historical events, no matter how important they may be. What is, then, the deeper meaning of the Passover that transcends its historical significance? On the morrow of Shabbat One obscure and little-known (outside of the observant Jewish community) commandment ("mitzvah") may lead us to a deeper understanding of the meaning of the Passover—this [...]