I WILL SANCTIFY THE TENT OF MEETING AND

WILL ABIDE AMONG THE ISRAELITES, AND I WILL BE THEIR GOD.

(Shemot 29)

I WILL ABIDE AMONG THE CHILDREN OF ISRAEL, AND I

WILL NEVER FORSAKE MY PEOPLE ISRAEL.

(I Kings 6)

Man's

Creations, Repentance, The Residence Of The Shechina, And Geula

 "If you follow my laws" – What is written there? "I will

establish My abode in your midst" – If you observe my commandments, I

will leave the heavenly beings and will descend and abide in your midst, as is

written (Shemot

29) "I will abide

among the Israelites", for it was on this condition that they

left Egypt, that they establish the Mishkan and that the Holy Presence rest in

their midst, as is written (Ibid)

"Let them make Me a sanctuary that I may among them", and

so He spoke to King Shelomo (I Kings 6:12), "With

Israel", if you do My bidding my presence will never leave you.

Why? Said Rabbi Ami: The

Holy One, Blessed Be He, desired that just as He has an abode above, He should

also have an abode below, for so He said to Adam: If you merit – just as I am king

over the celestial beings, so will I be king over the

earthly beings, as is written (Bereishit 2): "And

the Lord God took man" – the word vayikach [took]

denotes elevation, as is written (Ibid. 12) "And

the woman was taken to Pharaoh's palace" and similarly it says (Esther 2) "And Esther was taken to the

King's palace."

But he did not obey. Because

he sinned, He removed His presence from him.

When Israel rose, The Holy

One, Blessed Be He, said to them: You left Egypt only under the condition that

you erect for Me a dwelling place, and I will cause my presence to rest among

you, as is written (Shemot

25), "They shall

make for me a holy place." And so did He say to Shelomo "This

off the face of the land" (I Kings 6, and I Kings 9).

Why? Because these are

conditions between us, as is written "If you follow My laws

desolate". Said The Holy One, Blessed Be He: Even if I leave,

should them repent, I will return. Therefore it is written (Hoshea 5:15), "And I will return to My abode

for My favor", as is written (Devarim 4:30) "When you are in distress because

all these things have befallen you" and afterwards I shall return my

holy presence to you.

Rabbi Yehuda says: If Israel

does not repent, they will not be redeemed, as is written, (Isaiah 30:15) "You shall triumph by stillness

and quiet."

Rabbi Shim'on says: Whether

they repent or not, when the appointed time arrives – they will immediately be

redeemed, as is written (Isaiah

60) "I the Lord will

speed it in due time".

Rabbi El'azar says: If they

do not repent of their own volition, The Holy One, Blessed Be He, will appoint

over them an evil king whose decrees are as harsh as Haman's and he will

subjugate them, and then they will repent, as is written (Isaiah 59:19) "For He shall come like a

hemmed-in stream which the wind of the Lord drives on" at that

time "He shall come as a redeemer to Zion."

                                                                                 (Midrash Tanchuma, Parashat Bechukotai

3)

Dedicated to

the memory of my father-in-law, Yaakov Orlovsky, z"l, whose day of

remembrance always occurs at this time

TO RAISE UP A PERPETUAL LAMP

Chayim Rubenstein

The

first act of service which our forefathers were commanded to perform in the

Mishkan, was to light the eternal lamp, the ner tamid. This is analogous

to the creation of the world, the beginning of which is "And the Lord

said, Let there be light! And there was light" (Bereishit 1:3,

according to Y. Leibowitz, Seven Years of Discussion on the Weekly Parasha).

Many parallels between

Creation and the Mishkan can be detected, e.g., the creation of heaven and

earth paralleled by the curtains, the parochet paralleling the

firmament, etc. The ner tamid corresponds to the first light… that

light whose source is infinite and whose power is thousandfold greater than the

power of our sun… the light which was hidden away to serve the righteous in

the future to come:

"And

God called the light Day" – Are

not light and day synonymous?! Learn as follows: The light which was

created during the six days of Creation – to shine at day would serve no

purpose, because of the great brightness of the sun; it cannot shine at night,

because it was created only for day. Where is this light? It was hidden and set

aside for the tzaddikim in the world to come, as is written (Isaiah 30:26): "And the light of the moon

brighter than the light of the seven days." (Midrash Rabba

Bereishit, Parasha 3, Piska 6)

A

bit of this light, which was hidden away for the tzadikkim in the world to

come, flickered constantly in the sanctuary… the light of Bereishit, whose

source is the garment of The Holy One, Blessed Be He, the description of which

hints at the wondrous connection between supernatural energies and those of

earthly reality.

Rabbi Shim'on ben

Yehotsadak asked Rabbi Shmuel bar Nachman, saying to him: I have heard that you

are a master of Aggadah; from whence was light created?

He replied: We learn

that The Holy One, Blessed Be He, wrapped himself in it as with a robe, and the

brightness of his glory shined from one end of the world to the other, as is

written: "He wraps himself in light as in a garment" (Midrash Rabba Bereishit Parasha 3, Piska

4)

The

nature of light is that it is drawn from its source and encircles the entire

world, its hues change, but its character is constant. Light is energy which

can nourish whoever is able to absorb it. It symbolizes enchanted concepts of

noble, mystical and spiritual ties between He who is incorporeal and earthly

human images. Light is comparable to Torah. That "Torah into which The

Holy One, Blessed Be He, looked and created the world" (Bereishit Rabba 1:1). The connection between

Torah, the world (and its inhabitants), and The Holy One, Blessed Be He, is a

circular connection in which light represents the true connection.

Said Rabbi Simon: Light

is mentioned here five times is, corresponding to the five books of the Torah:

"And God said Let

there be light" – corresponds to the Book of Bereishit in which The Holy One,

Blessed Be He, creates the world.

"And there was

light" – corresponding

to Shemot, in which Israel exits from darkness to light.

"And God saw that

the light was good" –corresponds to the Book of Vayikra, which is full with many halchot.

"And God separated

between the light and the darkness" – corresponding to the Book of Bemidbar,

in which He differentiates between those who left Egypt and those who will

enter the Land.

"And God called the

light Day" – corresponds

to the Reiteration of the Torah [Mishneh Torah – the Book of Devarim],

which is replete with regulations. (Midrash

Rabba Bereishit parasha 3, Piska 5)

Further

on, in Chapter 30, appears the phrase, "And when Aharon draws up the

lampwicks". In this expression direction is added to the lighting of

the lamps. The direction strives upwards, as part of the expression of the tie

between the celestial and the earthly. The flickering of the flame and its

perpetual movement… its striving upward… create an illusion of constant

symbolic movement, changing, attempting to break away from the menorah and to

ascend.

    The lamp itself is a

fitting metaphor for Torah, containing the following characteristics: It is

a source, the flame comes forth from it; from itself it radiates heat and light

to its surroundings; it lights others without being diminished itself, and with

distance, the heat diminishes. It has a constant vitality, changes form,

changes color, leans to the right, straightens towards the left; it has

independent form, i.e., one cannot guess what it will look like the next

second, it is master to itself. Contact can transform objects, it can

obliterate them, and one must start it so that it can contribute to the

environment.

So

with the Torah. It is a flowing source, which radiates wisdom and knowledge to

the surroundings. Some act is necessary to start its action, and its effect diminishes

as one moves away from it. It has independent vitality, it is constantly

changing (p'shat and drash), with its flame it ignites others,

but remains whole.

The

source of this hidden light – the symbol of Torah – illumines the darkness of

the sanctuary… the natural pulse of the universe, of Israel, lives and exists

and illuminates forever, pulsating and hinting at tremendous treasures awaiting

uncovering… craving to go out into the light of the world.

"This terminology

for the lighting of the lamp appears in the Bible only in reference to the

service of the menorah. The language is precise, for the mitzva

is to light the wick "until the fire burns on its own" (Shabbat 21), meaning: The task of the

Torah teacher is to make himself superfluous! The priest should not place the

laity in a status of perpetual dependency upon him. From this we hear a warning

to teachers and student to practice mutual patience and forbearance. (Rabbi S.

R. Hirsch on "lehaalot ner").

It

is an educational principle of Torah study – the independence of the lamp is an

attribute of the student; when its flame raises on its own, it receives the new

movement, it spreads new light and movement, with different color and new

rhythm. The Torah does not exist for itself; its vitality derives from the

power of its diffusion and dissemination among students. Every student

innovates while learning, in accord with his thought and comprehension, and

thus the Torah is constantly recreated, like this flame, perpetually spreading

new light. The ner tamid, the hidden light, the Torah of Life moving

under its own power – the heart of the soul of the Hebrew nation, ceaselessly

illuminating the sanctuary with its warmth and light.

The

lighting of lamp from lamp and the dissemination of Torah has greater light

than the greatest lamp burning alone. The Talmud records a debate between Rabbi

Hiyya and Rabbi Haninah regarding the relative strengths of both:

"Whenever R. Hanina

and R. Hiyya were in a dispute, R. Hanina said to R. Hiyya: 'Would you dispute

with me? If, Heaven forfend, the Torah were to be forgotten in in Israel, I

would restore it by my argumentative powers.' To which R. Hiyya rejoined:

'Would you dispute with me, who achieved that the Torah should not be forgotten

in Israel? What did I do? I went and sowed flax, made nets, trapped deer, whose

flesh I gave to orphans and prepared scrolls [from their skins] upon which I

wrote the five books [of Moses]. Then I went to a town [which contained no

teachers] and taught the five books [of the Torah] to five children, and the

six orders [of the Talmud] to six children. And I bade them: "Until I

return, teach each other the Pentateuch and the Mishneh;" and thus I

preserved the Torah from being forgotten in Israel." (Bava Metsia 85b, Socino ed.)

The Talmud remarks on

the above: "This is what Rebbi [had in mind when he] said: 'How great are

the works of Hiyya!" (Ibid.)

The light of the ner

tamid, from which many lamps are lit, enlightens dark expanses and directs

the multitudes with its light.

"Behold! How the

words of Torah give light to man when he engages in them; but he who does not

engage in them and is ignorant, stumbles. He may be compared to one who stands

in the dark, when he walks he comes across a rock and collides with it, comes

to pit and falls in, knocks his face in the earth – why did he not have a lamp

in his hand! So the fool who possesses no Torah; he comes across a sin,

stumbles, and dies, for the Holy Spirit cries out (Proverbs 5) 'He will die for

lack of discipline". Discipline is nothing other than the words of

Torah, as is written (Ibid.

4) 'Hold

fast to discipline; do not let go.'

Why does he die? Because

he is ignorant of Torah, and goes and sins, as is written (Ibid), 'The way of the wicked is all darkness;

they do not know what will make them stumble.'

But those who study

Torah shine everywhere. This is comparable to one who stands in the dark and

holds a lamp in his hand; he sees a rock and does not collide. Sees a pit and

does not fall. Why? Because he holds a lamp, as is written (Psalms 119) 'Your word is a lamp to

my feet, a light for my path' and also (Proverbs

4) 'When

you run you will not stumble' and (Ibid.

20) 'The

lifebreath of man is the lamp of the Lord'.

Said The Holy One,

Blessed Be He: You watch over My lamp, and I will watch over yours. What is the

lamp of The Holy One, Blessed Be He? It is the Torah, as is written (Ibid

6) "For

the commandment is a lamp, the teaching is a light'. What is 'For

the commandment is a lamp'? When one performs a mitzvah it is as

though he lights a lamp before The Holy One, Blessed Be He, and revives his

soul, which is called 'lamp' as is written (Ibid. 20) "The

lifebreath of man is the lamp of the Lord'.

And what is 'the

teaching is a light'? Often a man's heart would like to perform a mitzvah

but his evil inclination says to him: 'Why should you perform a mitzvah and

reduce your wealth? Instead of giving [your wealth] to others, give it to my

son!' The good inclination tells him: 'Give for the mitzvah. See what is

written, "For the commandment is a lamp' . Just as a lamp,

when lit, even a million candles made of wax or fat can be lit from it, so

whoever gives for a mitzvah does not lessen his possessions. Therefore it says,

"For the commandment is a lamp, the teaching is a light'. (Midrash Rabba Shemot, Parasha 36, Piska 2)

Chayim Rubenstein works in education

The Holy Garments

Clothing is not only

protection against cold, is not only decoration, it is the first and essential

distinguishing factor of human society; it is – in man's moral sensitivity – man's

superiority over the beast. The rank and honor of man are recognized by the

signs attached to his clothes. Clothing is an expression of respect of Man. The

priests were given special clothing "for dignity and adornment."

… In His glory, God gave

man and his wife garments and dressed them. Thus we are told that a garment is

not only a consensual convention; it is an addition to the act of creation, a

kind of second skin given man, a more noble sort of physicality. How

beautiful Rabbi Meir's teaching which compares man to his Creator: "Garments

of light" – [The Hebrew for 'skin' sounds very much like

the Hebrew for 'light' – K.G.] – for in reference to The Holy One,

Blessed Be He, it is written (Psalms 104:2): "Wraps

Himself in light as in a garment." (Bereishit

Rabba, 20:29)

(From Benno Yaakov's commentary on Bereishit,

quoted by Nechama Leibowitz, z"l)

Said

Rabbi Eyneini bar Sasson: Why was the chapter on sacrifices placed adjacent to

the chapter on the priests' garments? To teach you: Just as sacrifices atone,

so do the garments of the priests atone.

 (Bavli, Zevchim 88b)

The

choshen [breastplate] would atone for those who pervert justice,

as is written (Shemot

28) 'And you shall make a breastplate of judgement.

(Yerushalmi, Yoma, 7:3)

"You

shall make a breastplate of judgement, worked into a design" – The

Bible mentions 'design' only with regard to the ephod and the choshen,

because it denotes that the atonement it grants is for a private sin in

which thought is equivalent to action. This exists only in the case of avoda

zara – idolatry – as explained above with reference to the ephod;

the choshen is to atone for perversion of judgement, for

judgement is determined by the heart of the judge, for the judge has only that

which his eyes see, and it is in his power to call right left and left right,

depending upon the case and the person and the times and the place, and if the

judge says that this is the way he sees it, who can contradict him other than

God alone who investigates the hearts of men? Therefore the choshen was

worn on Aharon's heart, for judgement is assigned to the heart, and

therefore it was a creation of design to atone for the thoughts of

the judge [In Hebrew 'design' and 'thought' are related – K.G.] as is

written; "a breastplate of design; make it in the style of the

ephod", to teach that perversion of judgement is the equivalent to

idolatry, as Chazal said (Sanhedrin 7) "Appointment

of a dishonest judge is equivalent to planting an asheira – a sacred

post".

 (Kli Yakar, Shemot 28)

Editorial Board:

Menachem Klein

Translation: Kadish

Goldberg

This weekly publication

was made possible by private donors

To our readers:

We will be happy to have you

actively participate in "Shabbat Shalom" by:

·    

Letters to

the editor

·    

Publication

of Divrei Torah (in coordination with the editorial board)

For details, contact Miriam

Fine (053-920206)

If you enjoy Shabbat

Shalom, please consider contributing towards its publication and

distribution.

• Hebrew

  edition distributed in Israel $1000

• English

  edition distributed via email $ 100

Issues may be dedicated in

honor of an event, person, simcha, etc. Requests must be made 3-4 weeks in

advance to appear in the Hebrew, 10 days in advance to appear in the English

email.

US or British tax-exempt

contributions to OzveShalom may be made through the New Israel Fund or through

P.E.F. Israel Endowment Funds, Inc.

Contributions should be marked as donor-advised to

OzveShalom/Netivot Shalom, the Shabbat Shalom project.

New Israel Fund, POB 53410,

Jerusalem 91534 (Please include Israeli address and telephone number)

New Israel Fund, POB 91588,

Washington, DC 20090-1588, USA

New Israel Fund of Great

Britain, 26 Enford Street, London W1H 2DD, United Kingdom (British tax

exemption)

P.E.F. Israel Endowment

Funds, Inc., 317 Madison Ave., Suite 607, New York, New York 10017 USA

About

us:

Oz Veshalom-Netivot Shalom

is a movement dedicated to the advancement of a civil society in Israel. It is

committed to promoting the ideals of tolerance, pluralism, and justice,

concepts which have always been central to Jewish tradition and law.

Oz Veshalom-Netivot Shalom

shares a deep attachment to the land of Israel and it no less views peace as a

central religious value. It believes that Jews have both the religious and the

national obligation to support the pursuit of peace. It maintains that Jewish

law clearly requires us to create a fair and just society, and that

co-existence between Jews and Arabs is not an option but an imperative.

Oz Veshalom-Netivot Shalom's

programs include both educational and protest activities. Seminars, lectures,

workshops, conferences and weekend programs are held for students, educators

and families, as well as joint seminars for Jews, Israeli Arabs and

Palestinians. Protest activities focus on issues of human rights, co-existence

between Jews and Arabs, and responses to issues of particular religious relevance.

9,000 copies of a 4 page

peace oriented commentary on the weekly Torah reading are written and published

by Oz VeShalom/Netivot Shalom and they are distributed to over 350 synagogues

in Israel and are sent overseas via email. Our web site is www.netivot-shalom.org.il.

Oz Veshalom-Netivot Shalom's

educational forums draw people of different backgrounds, secular and religious,

who are keen to deepen their Jewish knowledge and to hear an alternative

religious standpoint on the subjects of peace and social issues.

Oz Veshalom-Netivot

Shalom fills an ideological vacuum in Israel's society. Committed both to

Jewish tradition and observance, and to the furthering of peace and

coexistence, the movement is in a unique position to engage in dialogue with

the secular left and the religious right, with Israeli Arabs and with

Palestinians.

Our activities are funded by donations and are organized by

one part time employee.

OzveShalom/Netivot Shalom           Tel./Fax

972-2-5664218

Pob 4433                                       Email:

ozshalom@netvision.net.il

Jerusalem 94310, Israel                   www.

netivot-shalom.org.il