*WALLS OF SELF-RESTRAINT*In our previous post we discussed the Kelaim – the curtains in the form of loosely woven linen netting that formed the walls of the courtyard, separating it from the unholy area outside.
Unlike the Rebbe who explains that the Kelaim represent our pure, essential Emunah, the Rebbe’s father teaches that the Kelaim represent the attribute of Gevurah. This is alluded to in a number of aspects of the Kelaim. Linen is a stiff fabric, representing Gevurah (as opposed to soft wool which represents Chessed). The Hebrew word for linen שש, also means 6. Gevurah is the 6th Sefirah when counted from “below to above”. Linen is also called בד. Binah (which is the source of Gevurah) is the second Sefirah (ב) and Gevurah is the fourth Sefirah (ד). The Kelaim were 280 Amos long – running for 200 Amos on the north and south sides of the Mishkan, 50 Amos on the west and 30 Amos at the front of the Mishkan on the east. 280 is the Gematria of the 5 Hebrew letters that have final form – מנצפ"ך. In Kabbalah, these represent the aspects of 5 Gevurah. Gevurah is restraint and discipline. In Avodah, we use our attribute of Gevurah to prevail over temptation and desire, as taught by our sages “who is strong? One who conquers their inclination”. Just as one entering the Mishkan first passed through the Kelaim, pushing away our material desires and negative influences is the entry-point in our service of Hashem. Like the Kelaim, this distances us from the negative influences, allowing us to advance in spiritual service as we enter our Mishkan. ~ Likutei Levi Yitzchok Igros Kodesh p388
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The courtyard of the Mishkan was surrounded by curtains in the form of loosely woven linen netting. These formed the walls that demarcated to the holiness of the courtyard and separated it from the unholy area beyond its walls.
The Mishkan represents the holiness and purity of each Jewish person, who is a resting place for the Divine Presence. The area beyond the Mishkan represents the materialism of the world and its negative influences. The linen curtains, referred to as Kelaim, are that which separates us and protects us from these negative influences to preserve our holiness. The Rebbe and his father had differing understandings of what the Kelaim represent in Avodah and how they create this distancing. According to the Rebbe, the white linen Kelaim are a metaphor for our Emunah in the oneness of Hashem. The Hebrew word for linen is בד, which also means singular, alluding to the oneness of Hashem. The colour white is a pure, essential colour, reflecting the pure, essential faith of the Jewish soul. The message of the Kelaim is that even when we find ourselves in a spiritually challenging environment, completely surrounded by values and influences that are foreign, we just need to connect with our inner Emunah. Revealing our Emunah builds a wall of protection that allows us to maintain our sanctity. ~ Likutei Levi Yitzchok Igros Kodesh p388 The vertical beams that made up the walls of the Mishkan were held together by 3 layers of Brichim (planks). The top and bottom Brichim were placed on the outside, running through rings across the face of the beams. However, the middle Briach was inserted through holes that were drilled into the beams, so that it ran “inside the beams”.
The 3 layers of Brichim represent the 3 processes of the intellect; Chochma, Binah and Daas. The wooden beams represent our emotional state. Chochma is perception and the ability to conceive or “get” ideas. Binah is the analytical mind which seeks to understand and analyse an idea, to come to a full, expanded understanding. Chochma and Binah are conceptual, theoretical and abstract, focused on understanding the idea as a concept. The theoretical understanding of Chochma and Binah does not become internalised to evoke a strong and meaningful emotional response within us. Any emotional impact will be superficial and fleeting. These are the top and bottom Brichim which have an external connection to the beams of the Mishkan. This is where Daas comes in. Daas is the middle Briach that penetrates the beams of the Mishkan, runs through them and holds them securely. Daas means to connect to the idea or understanding so that it resonates with us. Daas asks “what does it mean to me” or “how is it relevant to me and my life”. Through the personal understanding of Daas we are able to internalise the idea so that it penetrates us and arouses a genuine, lasting and transformative emotional response. ~Based on Ohr Hatorah Terumah p1511 The three zones within the Mishkan; the Chatzar (courtyard), the Kodesh and the Kodesh Hakodoshim, represent three different experiences in which we serve Hashem.
The courtyard was where the Altar was located. The Avodah of Korbanos was a daily service, performed even on weekdays. This represents our service of Hashem in the mundane where we seek to elevate the physical world - like the elevation of the coarse meat of the sacrifices. The Shulchan was located in the Kodesh. On Shabbos, the Lechem Hapanim would be placed on the Shulchan. Like Shabbos, this represents times of spiritual inspiration and upliftment. Whilst we take a step out of the mundane, we still maintain involvement with physicality such as the Shabbos meals. This is represented by the more refined Lechem Hapanim. The Kodesh Hakodoshim was only entered once a year on Yom Kippur. Unlike the Korbanos and the Lechem Hapanim, in the Kodesh Hakodoshim, the Kohen Gadol burned incense, something that only benefits the soul. This represents moments of heightened spiritual experience where we transcend physicality and rise above worldliness completely. This is like the experience of Yom Kippur, where we refrain from eating as we soar beyond the limitations of our body and connect deeply with our soul. From time-to-time we need the Yom Kippur experience. More frequently we need the upliftment of the Shabbos experience. But our primary service of Hashem, the day-in-day-out, is connecting to Him in the courtyard of our mundane. ~ Reshimas Hamenora 13 The Mishkan, comprised three areas. Inside the tent was the Kodesh and the Kodesh Hakodashim. This was surrounded by the Chatzar – an outdoor courtyard that was surrounded by netted walls.
Chassidus explains that each soul has three “garments”; thought, speech and action. Through these “garments” the soul expresses and channels its deeper G-dly understandings and feelings into the practical observance of Mitzvos. The three zones within the Mishkan parallel these three tools of expression. Action, like the outdoor courtyard, is the outermost expression of the soul. It is an indelible, physical expression in terms of its impact on the world and those around us. Like the Kodesh Hakodoshim, our innermost “garment” are our thoughts. Our thoughts are private and remain within us. They allow us to clarify and better understand our feelings and ideas for ourselves. They are hidden to others. Thought is the most spiritual of the three “garments”. Speech communicates our deeper feelings and ideas to others. Whilst speech is an outward communication and expression that “leaves us”, it is not as physical as action and is more closely connected to us, but not as deeply as our thoughts. Like the Kodesh, speech as an expression, sits between action and thought. These “garments” can also be used to express our animalistic self; our selfishness, negativity and materialism. The inner Beis Hamikdash requires us to transform our three “garments” so that they manifest and express the presence of Hashem within us, the light of our Neshama. ~ Based on Ohr HaTorah Vayakhel p2195 and Reshimas Hamenora 13 (Choveres 82) In yesterday’s post we contrasted the bottom covering of the Mishkan that represents the service of Tzaddikim and the second covering that represents the Baal Teshuvah.
The bottom covering, woven from dyed sheep-wool, was made up of 10 separate lengths of fabric that were attached together. The second covering made of goat-hair, was made up of 11 lengths of fabric. The numbers 10 and 11 are significant in Kabbalah. The Tikunei Zohar teaches “You are one, but not in a count… You are He who brought forth… 10 Sefiros.” The 10 Sefiros are the refractors or channels through which Hashem shines His light to create and interact with the world. These are represented by the 10 lengths of wool fabric. Wool, which is naturally white, represents G-dy light as it is revealed and grasped within the worlds via the Sefiros. The number 11 represents Hashem as He is “one” beyond the count of the Sefiros. The 11 fabrics of the second covering were made from black goat-hair, representing G-dliness as it is hidden and beyond revelation and Creation. Parallel to the Sefiros, the Neshama possesses 10 faculties made up of intellect and emotion. These are the revealed or conscious expressions of the soul. The supra-conscious, hidden essence of the soul is “one” beyond “the count”, reflecting a connection to Hashem that transcends the intellect. Whereas the Tzaddik readily serves Hashem through their conscious expressions of mind and heart in Torah study, prayer and Mitzvos, the Baal Teshuvah faces the challenge of their Yetzer Hara. In order to overcome their spiritual struggle, the Baal Teshuvah must dig deeper, revealing the hidden, incorruptible essence of their soul. The roof of the Mishkan was made of multiple layers of coverings that created a canopy over the Mishkan and draped over the outside of the walls. Each layer was made from different materials.
The bottom covering was woven from thread that was spun with white linen and three types of dyed sheep wool; blue, crimson and purple. Above this, a second covering was draped, made from spun goats’ hair. These two coverings, one of sheep-wool and the other of goat-hair, represent the service of the righteous Tzaddik and the Baal Teshuvah respectively. Sheep are docile and obedient animals and their wool is soft and white. This represents the purity of the Tzaddikim, who faithfully and effortlessly follow Hashem’s will, never struggling with temptation or having to overcome the ‘wildness’ of a Yetzer Hara. In contrast to the gentle sheep, goats are wild and rowdy. Unlike the sheep’s soft, white wool, the goat’s hair is coarse and black. This represents the Baal Teshuvah who must constantly struggle to overcome their state of spiritual darkness and the agitation and coarseness of their Yetzer Hara, to be able to serve Hashem. The sages debated which type of service is greater, because each has its own quality. The Tzaddik’s Avodah is flawless, but it comes naturally and without effort. The Baal Teshuvah may not have the same perfection, but their spiritual accomplishments come with great effort and self-transformation. The 2 coverings remind us that both have their unique place and part in the service of building Hashem’s home. The Mishkan was a microcosm of existence and everything that exists within the world is reflected in the construction of the Mishkan.
The beams of the Mishkan are described as עצי שטים עומדים “beams of acacia wood that are standing.” Our sages describe that just as the “Seraph angels stand above”, so too the beams of acacia wood in the Mishkan stand down below. In one of the prophesies of Zechariah, Hashem says ונתתי לך מהלכים בין העמדים האלה “I will make you movers amongst these who stand”. “These who stand” refers to the angels. Standing describes a state of Bittul, surrender to Hashem. Chassidus explains that the Neshamos in Gan Eden, prior to coming into this world, are also called “standing”. Like the angels, they too stand before Hashem with deep feelings of love and awe. But standing also means to be fixed or stuck in one’s place, without the capacity to grow beyond their present experience. Completely immersed in G-dly revelation, the angels and Neshamos above, are incapable of yearning for more. By descending into this world where G-dliness is hidden and facing the spiritual struggles that it presents, the Neshama is able to become a “mover”, to transcend its limitations and reach a yearning and growth that is infinitely greater. This is like the greatness of the Baal Teshuvah over the Tzaddik; the deep yearning for connection to Hashem that can only be attained from a prior sense of distance. The beams of acacia wood that formed the walls of the Mishkan were inserted into silver Adanim (sockets). These Adanim served as the foundation of the Mishkan, holding the heavy beams upright and securely in place.
The materials used in the construction of the Mishkan were donated by the Jewish people. These included gold, silver, copper, wool, dyes and skins. Each person could give “as their hearts pledged”, giving as much or as little as they desired or could afford. But the Adanim were made from the silver of the half-shekel contribution. Unlike the other donations, the half-shekel had to be given equally by every person, “the rich could not give more and the poor cannot give less”. Whereas the other donations highlight the differences between one Jew and the next, the half-shekel represents the unity of the Jewish people. In the psyche of the soul, the donations that were given in different measures represent our personal qualities of intellect, emotion and our standing in spiritual service. These will differ considerably from person-to-person, creating a hierarchy of “more” or “less”. The half-shekel represents the essence of the soul which is a part of Hashem Himself. Every Jew has this spark, from the greatest spiritual sage to the simple unlearned Jew. On this level we are all equal. Like the Adanim, the foundation of our spiritual Mishkan must to be the unity of the Jewish people that comes from revealing our essential oneness; to see and treat every Jew as a part of Hashem, equal to us in their infinite value. The Mitzvah to build the Mishkan is worded ועשו לי מקדש ושכנתי בתוכם. Literally it translates “build for me a sanctuary and I will dwell within them”. From this, our sages derive that Hashem’s true desire is not to dwell within the physical structure of the Mishkan, but that His presence rests within each one of us.
The Alter Rebbe shows how the very design of the Mishkan mirrors the composition of the human body. The Mishkan walls were made from upright beams of acacia wood. These are like the bone structure, which supports the body and allows it to stand. The covering of the Mishkan was made up of layers of materials and tapestries that draped over the walls. The coverings are like the flesh and skin which covers over our bones. The Keilim (vessels) that were placed inside the Mishkan represent the internal organs of the body. From these organs, the Kabbalists identify 3 primary organs which are the ‘rulers’ within a person; the brain, heart and liver. The names of these organs – Mo’ach, Lev, Kaved, form an acrostic for Melech (king), alluding to the fact that they control and drive our behaviour. Modern psychology refers to these as the three ‘minds’ – the brain (intellect), the heart (emotion) and the gut (instinct). The Aron which contained the Luchos – the wisdom of Hashem, corresponds to the brain. The incense altar in the centre of the Mishkan is like the heart. The outer sacrificial altar represents the liver or gut. To become a Mishkan for Hashem’s presence, we need to bring consciousness of Hashem into every part of our psyche and to use every part of our being in His service. ~ Likutei Torah Nasso page 44 As part of the description of the Choshen, the Torah teaches that “you shall place the Urim Vetumim within the Choshen.” According to Rashi, the Urim Vetumim was a Divine Name placed between the folds of the Choshen. According to the Rambam the Urim Vetumim were in the stones of the Choshen itself.
Through the Urim Vetumim, the leader of Bnei Yisroel would be able to inquire of Hashem about matters of national concern. The name Urim Vetumim alludes to the fact that their words were illuminated (Or) and their words were precise or complete (Tam). Our sages explain that the letters from the names of the Tribes would light up to spell out the answer. The Kohen would need Divine insight to be able to arrange the letters to decipher their meaning. This miraculous communication did not continue in the Second Beis Hamikdash. The wordחשן (Choshen) shares the same letters as נחש (snake), the representation of evil and negativity in the world. Both words also share the same Gematria as משיח – Moshiach. Golus was brought about by our sins and what is apparent is the reality of the snake. The Geulah and Moshiach, represented in the form of a Gematria, is ever-present within the world, but hidden so that we do not see it. Tisha B’av can be viewed in the same way. We see the snake, as we mourn for the destruction of the Temple and our exile. But hidden within, Tisha B’av is the birth of Moshiach and the beginnings of the preparations for the Third Beis Hamikdash. The same is true in our personal moments of darkness as well. Like the Urim Vetumim, we need to decipher and decode our perceived reality to see its true nature. Whether we see נחש or חשן – the snake or the Divine Spirit - is in our control. If we open our eyes, with light and precision, we can see the reality of Moshiach. May we merit the immediate coming of Moshiach and the return of the Urim Vetumim together with all of the priestly garments, in the Beis Hamikdash Hashlishi. ~ Based on Sefer Halikutim entry Choshen, Likutei Sichos vol 11, p 133 One of the garments worn by both the Kohen Gadol and the regular Kohanim was an Avneit – a sash. The Avneit was 32 Amos (approx. 16 metres) long and was wrapped around and around the Kohen’s chest (heart).
Clothing, which surrounds the body from without, represents transcendent light (Ohr Makif). The body of the Kohen represents inner light (Ohr Penimi). The Avneit held the clothing of the Kohanim firmly around their body, representing the joining of the transcendent light to the inner light. Chassidus discusses 5 different levels of the soul. The lower 3 are the conscious levels of the soul that are enclothed and manifest within our body; Nefesh – expressed in our actions, Ruach – expressed in our emotions and Neshama – the intellectual dimension. These are also called the inner Kochos (capabilities) of the soul. The fourth level of the soul, Chaya, is transcendent (Makif), lying beyond our consciousness. It is expressed in Emunah and in a supra-logical desire of the soul for G-dliness. The Makif experience is lofty, but detached. Chassidus illustrates this with the Talmudic example of a thief praying to Hashem for success in his robbery. Because his Emunah is transcendent, it is divorced from his conscious thinking and does not influence his actions; so, he can believe and steal at the same time. We need to draw down the transcendent to pervade the conscious; to channel our Emunah and deep desire, into the inner levels of the soul. Fusing two opposites requires a power that is greater than both of them. Beyond Makif, there is the ”Makif of the Makif”. This refers to the Yechida, the essential core of the soul. The essence is the essence of all levels of the soul; both conscious and transcendent. On this level, they are no longer opposites and can be united. This is the lofty source of the Avneit. ~ Based on Maamar Admor Hazaken 5572 and Sicha Vayakhel Pekudei 5750 The words קודש לי-ה-ו-ה – holy to Hashem - were engraved on the Tzitz. According to one opinion[1], the two words were written on one line, however the Halacha[2] follows the opinion that the words were written over two lines; קודש ל – holy to – on the bottom and the Name י-ה-ו-ה (Havayah) above.
To be “holy to” represents our efforts to become holy to Hashem through Torah study, prayer and keeping of Mitzvos. In Kabbalah, this personal effort to lift ourselves upwards is referred to as Isarusa D’lesata, an awakening from below. Our Isarusa D’lesata elicits a flow of G-dly energy, light and blessing from Above. This is referred to as Isarusa D’Leila, an awakening from Above. It is represented by the Divine Name, whose letters represent the process by which G-dly revelation flows into our world. The view that Kodesh LaHashem was written on the same line, refers to an Isarusa D’leila that can be reached and accessed by our Isarusa D’lesata. This is the flow from Above that is caused by and directly commensurate with our personal efforts below. But there is a higher level of Isarusa D’leila. This revelation comes from a level of G-dliness that far transcends the worlds and cannot be accessed or ‘caused’ through our actions. Our actions are merely the catalyst for this gift from Hashem. When we serve Hashem with the best of our (limited) abilities below, He rewards us with this infinite revelation. The two levels of Isarusa D’leila correspond to two levels of the name י-ה-ו-ה discussed in Kabbalah. This is alluded to in the Torah by the two names Havayah Havayah written before the 13 Attributes of Mercy. These two names are separated by a Pesik (vertical line), illustrating how the higher Havayah is completely beyond. The lower Havayah is the Name that is within the framework of the worlds. This is the Havayah that is “inline” with our actions to become “holy to”. As a gift, Hashem then rewards us with the supernal Havayah, the essential Name of Hashem that proceeded Creation, which sits above and beyond our actions. ~ Based on Or Hatorah Parshas Tetzaveh p1734 [1] Talmud Shabbos 63b [2] Mishneh Torah laws of the Temple vessels 9:1-2 In Tanach, the forehead is used as a metaphor for the trait of brazenness. When Yirmiyahu rebukes the Jewish people for their idolatry, he tells them “you had the brazenness (מצח) of an immoral woman[1]”. The word מצח literally means a forehead.
The commentaries[2] explain that an uncovered forehead is a sign of brazenness and Chutzpah. Whereas a covered forehead is a sign of humility and modesty Our sages[3] teach that the Tzitz, which was worn was worn on the מצח – forehead of Aharon, atoned for the sin of brazenness. The sin of brazenness is that despite knowing better, one acts audaciously with disregard, doing as they wish. The Tzitz covering the forehead is a sign of humility. The word Tzitz also means to gaze, representing a constant of awareness of the presence of Hashem. This awareness brings us to humility and surrender. On a deeper level, brazenness, like all middos, can be positively used in the service of Hashem. This is the directive in Pirkei Avos[4] to be עז -brazen - like a leopard… to do the will of your Father in Heaven. We do this by being undaunted and unashamed in the face of mockery or challenge to our faith and keeping of Torah and Mitzvos. This is the hidden meaning in Moshe’s describing Bnei Yisroel as a stiff-necked people. Deep inside, every soul possesses an absolute, irrational and unyielding dedication to Hashem that we need to actualise. The Tzitz is a reminder that we need to harness this holy brazenness, that our ‘forehead’ should be Kodesh LaHashem. ~ Based on Or Hatorah Parshas Tetzaveh p1756 [1] Yirmiyahu 3:3 [2] Metzudos Dovid [3] Zevachim 88b, Shir Hashirim Rabbah 4:4 [4] 5:20 The Book of Shir Hashirim is a metaphor for the loving relationship between Hashem and the Jewish people. The verse teaches “the voice of my Beloved… He stands behind the wall, watching through the windows, peering through the cracks.”[1] The word peering - מציץ - is related to the word ציץ - Tzitz. It is also related to the word ניצוץ, meaning a spark – a tiny glimmer of light.
Rabbi Eliezer teaches[2] that from the day the Beis Hamikdash was destroyed, an iron wall separates the Jewish people from their Father in Heaven. Iron represents the forces of negativity. For this reason, iron tools could not be used on the Temple Mount when building the Beis Hamikdash. On the contrary, iron represents the nation of Edom – Rome – who destroyed the Beis Hamikdash. Hashem loves us with an infinite love. When the Temple stood, this love shone openly and could be felt and seen by everyone. But our sins create a wall of separation that conceals this Divine revelation. When we have thoughts of Teshuvah, these thoughts create small cracks in the iron wall of separation. We may not have the full revelation, but even in the darkness of Golus, through these cracks we can peer through and receive a small glimmer of this light. The Tzitz, sitting over the forehead, represents our thoughts of Teshuvah, that break through the concealment; allowing a spark of this light to shine through and enabling us to peer through and catch a glimpse of our Beloved. Our sages teach that the “voice of my beloved” is the voice of Moshiach[3], who will come when we do Teshuvah[4]. With enough cracks, the walls of Golus and separation will crumble and we will merit to see the full revelation of our Beloved once more. ~ Based on Or Hatorah Parshas Tetzaveh p1732 onwards [1] Shir Hashirm 2:8-9 [2] Brachos 32b [3] Shir Hashirim Rabbah Parsha 2 [4] Rambam Hilchos Teshuvah 7:5 The Tzitz was a golden head-plate that was worn across the Kohen Gadol’s forehead from ear to ear. It was two fingerbreadths in height. Engraved on the Tzitz were the words Kodesh LaHashem – holy to Hashem.
The brain is the seat of the intellectual capabilities of our soul. We use these intellectual capabilities in Davening to meditate on the greatness of Hashem, His transcendence and the secret of His oneness. The objective of these meditations is to flow through to arouse feelings of love and fear of Hashem with which we pray. With these meditation and emotions, we rise up beyond the world and attain a deep spiritual sense of yearning and connection. But unfortunately, we can’t stay there. When we finish Davening and enter the challenges of the material world, the deep understandings and emotions that we experienced in our meditations, swiftly fade away. This is represented by the forehead, the bone which covers over the brain, represents a concealment over the intellect. We might not be able to remain in the same state of deep understanding and feeling throughout the rest of our day. But we can make a firm resolve and commitment to conduct ourselves in accordance with the realisations that we attained during Davening and to keep it in the forefront of our minds. This resolve is the represented Tzitz, which was worn constantly over the forehead, engraved with the words Kodesh LaHashem. It is the reminder throughout our day, long after we leave the protective cocoon of the Shule, that no matter where we are, we are “holy to Hashem” and are here in this world to serve Him wherever we are and in everything that we do. ~ Sefer Halikutim, Tzemach Tzedek entry Tzitz ********************* The Daily Beis Hamikdash Thought is an initiative of Kollel Menachem, Melbourne. View previous posts at www.LivingBeisHamikdash.com Invite your friends to join, please forward the following link: https://chat.whatsapp.com/CpJdBpFrhNRDsyqhdxM4SH THE NOISY JEWThe hem of the Me’il was decorated with golden bells. The Torah teaches that the sound of these bells “would be heard when he enters the Holy Place before Hashem and when he leaves”.
Normally, the service of Hashem is associated with silence – as taught in the Book of Kings that Hashem is not found in the… the loud noise…, but rather in the soft still voice. So why was it necessary to have the noise of these bells accompany the Kohen Gadol as he came before Hashem? When a person stands close to their friend they can communicate with a soft whisper. But when one finds themselves calling-out from afar, they need to raise their voice and shout. The service of the Tzaddikim, who find themselves close to Hashem, is calm and quiet. They do not experience struggle and turbulence and they do not require any major self-transformation. In contrast, the Baal Teshuvah finds themselves distant from Hashem. They must confront their struggles and challenges as they detach themselves from their former environment and experience, to draw close to Hashem. Their Avodah is a “noisy” one, as they go through a complete self-negation and transformation. The noise of the bells represents these Baalei Teshuvah; the “noise” that comes from those who find themselves spiritually on the hem and yearn to rise upwards. When the Kohen Gadol entered the Holy, he did so on behalf of all of the Jewish people; not just the silent Tzaddikim, but also the noisy bells. But on Yom Kippur, when he entered the Holy of Holies, the Kohen Gadol did not wear the golden garments, including the Me’il with its bells. The Holy of Holies is the essence of the soul. On Yom Kippur, the essence of every Jew is revealed. On this level, every Jew is not just close to Hashem, but united with Him in absolute oneness. Since there is no distance, there is no need for noise. ~ Based on Likutei Sichos volume 16 Tetzaveh 2 ********************* The Daily Beis Hamikdash Thought is an initiative of Kollel Menachem, Melbourne. View previous posts at www.LivingBeisHamikdash.com Invite your friends to join, please forward the following link: https://chat.whatsapp.com/CpJdBpFrhNRDsyqhdxM4SH In our previous posts we discussed the relationship between the Choshen and the Ephod and the names of Bnei Yisroel engraved on their different stones. In this post, we will extend the connection to a third garment – the Me’il
The Me’il was a robe made of blue wool. On its hem there were decorative adornments of golden bells and pomegranates created with coloured wool. Specifically concerning these three garments, the Torah emphasises that the Kohen Gadol would wear them “before Hashem”;
The book of Tanya describes three categories of Jews; Tzaddikim – the perfectly righteous who have no desire for negativity, Beinonim – those who struggle with negative impulses but always manage to control themselves to do the right thing and Reshaim - those who succumb to their negative desires and have fallen spiritually. The Choshen, worn in the front over the Kohen Gadol’s heart, represent the Tzaddikim, who serve Hashem with an inner service of feeling and desire. The Ephod, worn from behind, represents the service of the Beinoni, who still has spiritual struggles to contend with. The Shoham stones on the shoulders depict how the Beinoni’s main service is to control their actions. The Reshaim are represented by the pomegranates on the hem of the Me’il. These are the Jews who appear lowly, hanging off the hem. Still, our sages teach that even the sinners amongst the Jewish people are full of Mitzvos like a pomegranate [is full of seeds]. Externally, in their spiritual standing, the Jews in each of these categories are worlds apart. But in their inner essence, ‘Before Hashem’, every Jew has an equal, inseparable connection and purity. As a leader and representative of the Jewish people, the Kohen Gadol’s job was to lift every Jew up and bring them ‘before Hashem’ and reveal their essential self. Today is the Yartzheit of Aharon, the first Kohen Gadol to wear these garments. Aharon was known for his deep love for every individual. We can all reflect on this message: Instead of judging others based on how we view them, let’s try to see each person the way they are “before Hashem”. ~ Based on Likutei Sichos volume 21 Tetzaveh 2 ********************* The Daily Beis Hamikdash Thought is an initiative of Kollel Menachem, Melbourne. View previous posts at www.LivingBeisHamikdash.com Invite your friends to join, please forward the following link: https://chat.whatsapp.com/CpJdBpFrhNRDsyqhdxM4SH The names of the 12 Tribes were engraved on the Shoham (onyx) stones affixed to the shoulder straps of the Ephod. 6 names were written on each stone, as taught in the Torah; ששה משמותם על, “six of the names on [one stone]”. The division and spelling of the names ensured that there were exactly 25 letters on each stone. The first letters of these words ששה משמותם על spell שמע - Shema.[1] The verse Shema Yisroel has 25 letters. The two stones with 25 letters each, represent the two times each day that we are commanded to recite the Shema; once in the morning and once at night. The stone on the right side corresponds to the attribute of Chessed. This represents the morning Shema which is recited at a time of light and revelation. The left stone corresponds to the attribute of Gevurah. This represents the evening Shema, recited at a time of concealment, darkness and challenge. In the first verse of the Shema, we accept upon ourselves Hashem’s kingship and surrender ourselves to Him. Day and night also represent different phases in our lives. When the sun shines on us and we experience physical and spiritual success, we feel secure and it is easy to forget about Hashem, as we attribute our success to our own doing. In our ‘daytime’ we need to say Shema, to humble ourselves and recognise the true source of our blessings. Likewise, when we struggle with darkness and go through hard and challenging times, we feel down and alone. In this state it is hard to find motivation to serve Hashem. In our ‘night-time’ we need to say Shema, to realise that we are not alone and that Hashem is in control and there for us when we turn to Him. This is the inner message of the two Shoham stones on the side of Chessed and the side of Gevurah. No matter what circumstances or stage of life that we find ourselves in, be it bright or dark, we are able to and need to say Shema, our connection to Hashem. [1] Or Hatorah Tetzaveh p1667 The Zohar describes the relationship between the Choshen and the Ephod using the verseאחור וקדם צרתני, which can mean “You have fashioned me front and back.” The Ephod worn at the back and the Choshen worn at the front, represent 2 different pathways of serving Hashem. The difference between them is analogous to difference between the back of a person and their front.
When looking at someone face-to-face, we see animation and expression, which convey their emotions. In contrast, when looking at someone’s back, we cannot discern any emotion. A face-to-face relationship with Hashem is one that is permeated with feeling and desire. The word for face (Panim), is related to the word Penim, meaning inner. This inner service is represented by the Choshen, which was worn at the front and over the heart, the seat of emotion. A “back-sided” relationship with Hashem represents our service when we lack feeling. In Kabbalah, this Avodah is called Iskafia, compelling. When we are not inspired and we lack feeling, we must use our mind to dominate the heart, to compel ourselves to serve Hashem even when our heart is not in it. This service is represented by the Ephod. These 2 pathways are the different services of Tzaddikim and Beinonim. The Tzaddik is constantly alight with fiery love and passion, always inspired to serve Hashem with an inner service. The Beinoni struggles with physical desires, dullness of heart and lack of inspiration which they must overcome to serve Hashem. Even though one was worn at the back and the other over the heart, both the Choshen and Ephod are holy and both are integral parts of the Kohen Gadol’s clothing. If either were missing, his Temple service would be disqualified. Hashem formed a unique few “front”, to serve Him without struggle and with inner feeling. Most of us He formed “back”, with inner battles that we need to confront and overcome. Neither Avodah is superior to the other, they are both holy garments and Hashem has Nachas from both, as long as we apply ourselves to the service that He has destined for us. In our next few posts, we will focus on two of the garments of the Kohen Gadol; the Ephod and the Choshen and the relationship between them.
The Ephod was a type of apron that was worn from behind and would drape down to the heels of the Kohen Gadol. On the shoulder straps there were two Shoham (onyx) stones on which were engraved the names of the 12 Tribes, 6 names on each stone. The Choshen was a woven breastplate that the Kohen Gadol wore above his heart. It had 12 different precious stones set in golden settings, with the name of one of the 12 Tribes on each stone. The Choshen was tied to the Ephod with Techeiles-wool threads and the Torah gives an explicit warning (and prohibition) “and the Choshen shall not be detached from the Ephod”. Worn from behind and extending down to the ankles, the Ephod represents the lowest and most mundane aspects of our lives and the lowest and most external levels of our psyche. The Choshen, worn over the heart, represents the loftiest levels of the soul. The two encompass our entire being, from our greatest spiritual qualities to our most basic functions. The Torah’s prohibition teaches us that we need to make sure that the two are constantly secured together, uniting these two extremities of our lives. Our lofty G-dly feelings should not only be channelled into our spiritual activities of prayer and study. We need to make sure that everything that we do, even our most mundane, is permeated with the influence and inspiration from the deepest levels of our souls. ~ Based on Sicha Adar 21, 5748 Dedicated לע"נ ר' דוד בן יוסף – In loving memory of Zaidie Ainsworth The Torah describes the function of the Kohen Gadol’s clothing as לכבוד ולתפראת, literally “for honour and beauty”. In Chassidus, the word Kavod (honour) is associated with the Sefira of Malchus and Tiferes (beauty) is associated with the Sefira known as Tiferes.
What is significant about these Sefiros and how are they reflected in the Priestly garments? In our last post, we discussed the 2 categories of clothing of the Kohen Gadol; white garments and gold garments. The colour white is associated with the Sefira of Chessed, so the white garments represent the attribute of Chessed, loving kindness. The golden garments represent the Sefira of Gevurah, discipline and restraint. The Torah teaches that gold is found in the north, which corresponds to the left side, Gevurah. A single, stark colour is not beautiful. Beauty is created through the synthesis and blending of different colours together in the right balance. So too, a single Sefira; either Chessed or Gevurah on its own, is not beautiful. Beauty is found in the Sefira of Tiferes which blends together a balance of Chessed and Gevurah. In a similar way, the Sefira of Malchus receives from all of the Sefiros and brings their energies together. By wearing the white garments (Chessed) and gold garments (Gevurah) simultaneously, the Kohen Gadol’s clothing are both לכבוד (Malchus) and לתפארת (beauty). On a basic level, the message is that a single homogeneity, where we all must think and be the same is not beautiful. Like a tapestry, the beauty of our people and communities is when we bring our diversity and unique qualities together. The lesson also plays out in our relationships. An approach of pure Chessed - indiscriminate giving, openness and tolerance without expectation and rules, is not beautiful. Too much rigidity and discipline without empathy and compassion is also not beautiful. Like the Kohen Gadol, we need to mix the two together, allowing them to temper one another, to create a balance that is both honourable and beautiful. The 8 items of clothing worn by the Kohen Gadol are divided into 2 categories;
Bigdei Zahav: 4 coloured garments that had gold in them; the Tzitz (head-plate), Ephod (apron), Choshen (breast-plate) and Me’il (robe). Bigdei Lavan: - 4 garments of white linen; the Mitznefes (turban), Kesones (tunic), Michnasayim (breeches) and Avneit (sash). The Ariza”l explains that the 4 white garments correspond to the 4 letters of the Name י-ה-ו-ה, which represents G-dliness that is beyond the worlds. The 4 golden garments correspond to the 4 letters of the name אדנ-י, representing the concealment of G-dliness within the veil of nature. Wearing the combination of the 2 sets of garments reflects how the transcendent light of י-ה-ו-ה is enclothed and hidden within אדנ-י. The Kohen Gadol wore these 8 garments every day of the year. But on Yom Kippur, when entering the Holy of Holies, the Kohen Gadol only wore 4 white linen garments, representing a pure revelation of transcendent G-dliness that is not hidden within nature. Our day-to-day Avodah is to engage with the world through our physical activities, to draw down G-dliness. This is like wearing the combination of the gold and white garments. But from time-to-time, we need the Yom Kippur experience; moments of spiritual elevation and inspiration where we rise completely beyond physicality, like Yom Kippur when we fast, negating our body as we ascend into the Holy of Holies of our souls. This gives us the strength to come back into the world to uplift it. On a daily level, this is when we enter the Holy of Holies of prayer, where we rise above the world to connect with our soul. Once we have connected Above, we can put on the golden garments as we set out to bring this connection into the world and every aspect of our daily life. In yesterday’s post, we discussed how the Bigdei Kehuna are “garments of light” which reveal G-dliness. In truth, every garment creates some degree of concealment. So why are they called “garments of light” and why were they needed in the Beis Hamikdash which was a place of revelation?
In Chassidus, garments illustrate the paradox that it is necessary to conceal in order to reveal. Light that is too intense cannot be received in a meaningful way. Its intensity will overwhelm the receiver and remain inaccessible in their experience. To be ‘revealed’ within their reality, it is necessary to veil or filter the intensity of the light. An opaque curtain, like the “garments of skin”, blocks out the light entirely. But a sheer curtain allows the light through. With the subtle layer of concealment, the light becomes useable and can be of benefit to the recipient. This is the function of the “garments of light” – concealment for the purpose of meaningful revelation. In Chassidus, the Kohen Gadol represents the lofty level of Ahava Rabbah, an intense revelation of G-dliness that is completely beyond the worlds. In order for this light to be drawn down and manifest within the worlds, it needs to be enclothed within garments – the Bigdei Kodesh that the Kohen would cover himself with. In our interactions and relationships with others, we also need garments. Sometimes in our desire to share, we may be too intense and overwhelm those around us by not giving them enough space or consideration. We may come across too strong in our opinions. Or we may share our emotions too intensely, smothering the other with our love and closeness. Before we share our inner self with someone else, we need to think about it from their experience; how it will be received in the most meaningful way – for them. If we ‘hide’ ourselves too much, it defeats the objective; a concealment that conceals. But a considered level of toning down will ensure that our desire to give, is meaningfully received; a concealment that reveals. Clothing was first introduced after the sin of the Tree of Knowledge, when Adam and Chava realised they were unclothed and Hashem made them כתנות עור, “garments of skin”. The Midrash teaches that in the Torah of Rabbi Meir these words are written as כתנות אור (with an Alef), meaning “garments of light”.
Chassidus explains that both are true. Before the sin they had “garments of light”. After the sin they were replaced with “garments of skin”. Before the sin, physicality did not conceal G-dliness and the physical body did not hide the light of the Neshama. This is like the translucent “garments of light” that allow light and holiness to shine through. As a result of the sin, physicality became corrupted so that it became oppositional and concealed G-dliness. This is the opaque “garments of skin”. The Beis Hamikdash was a microcosm of Gan Eden, a place where G-dliness was openly manifest and physicality itself radiated holiness. In this space, the garments of the Kohanim are called Bigdei Kodesh, holy garments that reveal holiness like the “garments of light”. Tanya teaches that our thoughts, speech and actions are like garments. The thoughts, speech and action that express our Animalistic Soul are “garments of skin”, which hide the light of our Neshama and bring further concealment to the world. When we serve Hashem with the thoughts, speech and action of Torah and Mitzvos which express our G-dly soul, we are like the Kohanim serving in the Beis Hamikdash. These are Bigdei Kodesh, “garments of light” that enable our Neshama to shine forth. With these ‘garments’ we also refine the physicality of the world, bringing it one step closer to Moshiach when once again physicality will reveal G-dliness, just as it did in Gan Eden and in the Beis Hamikdash. |
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July 2023
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