Tag Archives: Mitzvot

The Kabbalah of Bar Mitzvah

This week’s parasha, Lech Lecha, begins with God’s command to Abraham to leave Charan for the Holy Land. The Torah tells us that Abraham was 75 years old at this point, on which the Zohar (I, 78a) comments:

And this is why the soul will not start fulfilling the mission it was commanded to perform until it has completed thirteen years in this world. Because only from the twelfth year is the soul aroused to complete its task. Therefore it is written that “Abraham was seventy five years old”, since seven and five equals twelve.

The Zohar employs a method of gematria known as mispar katan, “small” or “reduced value”, where the digits of a multi-digit number are themselves summed up to produce an “inner” number. In this case, 75 reduces to 12. The Zohar explains that it is only when a person turns 13 that their true soul begins to be aroused. Until that age, a child is dominated by the yetzer hara, the evil inclination. Indeed, it is the nature of a child to be selfish. This is expressed in its greatest form with a newborn, who is completely unconcerned about their parents’ wellbeing. As the child grows, they slowly learn to become less selfish and more selfless. By 13, they are (supposed to be) fully cognizant of this struggle, and now have the ability to truly overcome their yetzer hara.

The Arizal elaborates on this through an exposition of the five levels of soul. While many think of a soul as being a single entity, it is in fact a collage of many sparks distributed among five major layers. The lowest level of the soul is nefesh, which is simply the life force. The nefesh is found not only in humans, but all living organisms. The Torah cautions (Deut. 12:23) that one should not consume blood with meat because hadam hu hanefesh, the blood is (or contains) the life force of the animal.

The layer above the nefesh is the ruach, an animating “spirit”, which the Sages state is housed within the heart, and encapsulates one’s inclinations, both good and bad. Then comes the most important soul, the neshamah, whose seat is in the brain. This generates the mind of a person, and makes up their identity and inner qualities. Beyond the neshamah is the chayah, the “aura” that emanates from a person’s body, and the highest level of soul is the yechidah, a spiritual umbilical cord of sorts that connects one to their source in Heaven.

In the introduction to Sha’ar HaGilgulim, Rabbi Chaim Vital writes that a newborn child has expressed their nefesh, and begins to tap into their ruach. By age 13, the ruach has fully developed (in most cases), and now the person begin to access their neshamah. It is expected that the neshamah will be expressed in its fullest by the age of 20. This is why the Torah considers one who has reached 20 years to be an adult. The multiple censuses taken in the Torah only counted those above 20, and only those above this age were fit for military or priestly service. Similarly, the Midrash (Beresheet Rabbah 14:7) states that Adam and Eve were created as 20 year olds. For this reason, the Sages teach that although an earthly court can try a person over the age of 13, the Heavenly courts only try people over the age of 20. (See Sanhedrin 89b, and Rashi on Numbers 16:27.)

We can now understand why the Zohar above states that a person only begins to fulfil their task in this world starting at 13. It is at this age that they begin to tap into their neshamah, the most unique of the five souls, which contains one’s identity and purpose. We can understand why the Zohar says that before 13, one is dominated by the yetzer hara, for in this period one is still growing within their ruach, which contains the evil inclination. And based on this, we can understand the significance of a bar mitzvah.

What is a Bar Mitzvah?

The Mishnah (Avot 5:22) states:

At five years old, one should begin the study of Scripture. At ten, the study of Mishnah. Thirteen, the obligation to observe the mitzvot. Fifteen, the study of Talmud. Eighteen, marriage. Twenty, to pursue. Thirty, for strength. Forty, for understanding. Fifty, for counsel. Sixty, to be an elder. Seventy, for fulfilment. Eighty, for fortitude…

Jerusalem, 1999: A mass Bar Mitzvah celebration by the Western Wall for Soviet immigrants.

The Mishnah tells us that a 13 year old becomes obligated in fulfilling the mitzvot. This is tied to the age of puberty (see Niddah 45b), and since girls begin this stage of life earlier, their age for mitzvot is 12. At this age, boys and girls are ready; their ruach now fully developed, and with it the ability to overcome tests and challenges. Their neshamah begins to emerge as well, meaning that they can start to find their unique niche in this world. By 20, it is hoped that a person has figured it out, and can now pursue it, as the above Mishnah states. Of course, many do not have it figured out by 20, and the Arizal maintains that some never tap into the full potential of their neshamah at all. This is particularly true in our generation.

It is therefore of tremendous importance to guide and encourage bar mitzvahs and bat mitzvahs in their personal development, and to provide them with not only a physical education, but a spiritual one. It is imperative to remember that while these young people are not yet adults, they are no longer children either, and should not be treated as such. They should be challenged. They should be given responsibilities, and much more than just making their beds. Otherwise, they risk remaining in a state of immaturity and entitlement for the rest of their lives. The Midrash (Pirkei d’Rabbi Eliezer 26) states that it was precisely when Abraham turned 13 that he recognized God, rejected the immorality of his society, and began his life’s good work. Let’s inspire our youths to do the same.

The Most Important Torah Reading

Two columns of parashat Ha’azinu in a Torah scroll

This Shabbat we will be reading Ha’azinu, a unique parasha written in two poetic columns. Ha’azinu is a song; the song that God instructed Moses to teach all of Israel: “And now, write for yourselves this song, and teach it to the Children of Israel. Place it into their mouths, in order that this song will be for Me as a witness for the children of Israel.” (Deut. 31:19) Of course, the entire Torah is a song, chanted with specific ta’amim, musical cantillations. In fact, the mitzvah for each Jew to write a Torah scroll of their own (one of the 613) is derived from the verse above, where God commands the Children of Israel to write this song for themselves. While the simple meaning is that God meant to write the song of Ha’azinu, our Sages interpreted it to refer to the entire Torah. (Since most people are unable to write an entire kosher Torah scroll by themselves, the mitzvah can be fulfilled by writing in a single letter, or by financially contributing to the production of a Torah scroll.)

Why is the song of Ha’azinu so special that God commanded Moses to ensure it will always remain in the mouths of Israel? A careful reading shows that Ha’azinu essentially incorporates all of the central themes of the Torah. We are first reminded that God is perfect, “and all His ways are just” (32:4). While it is common for people to become angry at God and wonder why He is seemingly making life so difficult for them, Ha’azinu reminds us that there is no injustice in God, and that all suffering is self-inflicted (32:5). The Talmud reminds us that hardships are issurim shel ahavah, “afflictions of love”, meant to inspire us to change, grow, repent, learn, and draw us closer to God. Isaac Newton said it well:

Trials are medicines which our gracious and wise Physician gives because we need them; and the proportions, the frequency, and weight of them, to what the case requires. Let us trust His skill and thank Him for the prescription.

History is the Greatest Proof

In the second aliyah, we are told to “remember the days of old and reflect upon the years of previous generations” (32:7). Is there any greater proof for God and the truth of the Torah than Jewish history? Despite all the hate, persecution, exile, and genocide, the Jewish people are still alive and well, prospering as much as ever.

Does it make sense that 0.2% of the world’s population wins over 20% of the world’s Nobel Prizes? (Out of 881 Nobels awarded thus far, 197 were awarded to Jews, who number just 14 million or so. Compare that to the 1.8 billion Muslims in the world—roughly 25% of the world’s population—who have a grand total of three Nobel Prizes in the sciences.) Does it make sense that a nation in exile for two millennia can return to its ancestral homeland, defeat five professional armies that invade it simultaneously (and outnumber it at least 10 to 1), and go on to establish a flourishing oasis in a barren desert in just a few short decades? Does it make sense that tiny Israel is a global military, scientific, democratic, and economic powerhouse? And yet, does it make any sense that the United Nations has passed more resolutions against Israel than all of the rest of the world combined?

There is no greater proof for God’s existence, for the truth of His Torah, and the distinctiveness of the Jewish people than history itself. It is said that King Louis XIV once asked the French polymath and Catholic theologian Blaise Pascal for proof of the supernatural, to which the latter simply replied: “the Jews”. Although Pascal—who was not a big fan of the Jews—probably meant it in a less than flattering way, he was totally correct.

The Consequences of Forgetting God

From the third aliyah onwards, Ha’azinu describes what the Jewish people have unfortunately experienced through the centuries: God gives tremendous blessings, which eventually leads to the Jews becoming “fat and rebellious”. They forget “the God who delivered” them (32:18). This is precisely when God hides His face (32:20), and just as the Jews provoked God with their foolishness and assimilation, God in turn “provokes [them] with a foolish nation”. God sends a wicked foreign nation to punish the Jews—whether Babylonians or Romans, Cossacks or Nazis—to remind the Jews who they are supposed to be: a righteous, Godly people; a light unto the nations. If the Jews will not be righteous and divine, God has no use for them.

Having said that, this does not exonerate those Cossacks and Nazis, for they, too, have been judged. They are a “foolish nation”, a “non-people”, who themselves merit destruction, and God “will avenge the blood of His servants” (32:43). The song ends with a promise: Israel will atone and fulfil its role, its enemies will be defeated, and God will restore His people to their land.

The Spiritual Power of Ha’azinu

The song of Ha’azinu beautifully summarizes the purpose and history of the Jewish people, and elegantly lays down the responsibilities, benefits, and consequences of being the nation tasked with God’s mission. Not surprisingly then, God wanted all of Israel to know Ha’azinu very well, and meditate upon this song at all times. This is why it was given in the format of a song, since songs are much easier to memorize and internalize then words alone. Music has the power to penetrate into the deepest cores of our souls.

In fact, the Zohar on this parasha writes that music is the central way to elevate spiritually, and can be used to attain Ruach HaKodesh, the prophetic Divine Spirit. Elsewhere, the Zohar goes so far as to say that Moses’ prophecy was unique in that all other prophets needed music to receive visions, while Moses alone could prophesy without the help of song!

Today, we have scientific evidence that music deeply affects the mind. It triggers the release of various neurotransmitters, and can rewire the brain. It has a profound impact on mood and wellbeing, and can be used to induce all sorts of mental and emotional states. Music is powerful.

And so, the Torah concludes with a song. After relaying Ha’azinu, the Torah says that “Moses finished speaking all of these words to Israel” (32:45). The lyrics were the last of the Torah’s instructions. Indeed, Ha’azinu is the last weekly Torah reading in the yearly cycle. (Although there is one more parasha, it is not read on its own Shabbat, but on the holiday of Simchat Torah, at which point we jump right ahead to Beresheet, the first parasha.)

So important is Ha’azinu that it is always read during the High Holiday period, usually on Shabbat Shuvah, the Sabbath of Repentance, or Return. So important is Ha’azinu that it is most often the first parasha read in the New Year. And so important is Ha’azinu that it was commonly believed the entire Torah is encoded within it. When our Sages derived the mitzvah of writing the Torah from the command of writing Ha’azinu, they literally meant that Ha’azinu encapsulates the whole Torah! The Ramban went so far as to teach that all of history, including the details of every individual, is somehow encrypted in Ha’azinu. This prompted one of the Ramban’s students, Rabbi Avner, to abandon Judaism and become an apostate. In a famous story, the Ramban later confronts Avner, and proves that Avner’s own name and fate is embedded in one of Ha’azinu’s verses.

In past generations, many people customarily memorized Ha’azinu. The Rambam (Hilkhot Tefillah 7:13) cites another custom to recite Ha’azinu every morning at the end of Shacharit, and the Talmud (Rosh Hashanah 31a) states that in those days it was read every Shabbat. This Shabbat, take the time to read Ha’azinu diligently, and see why it was always considered the most important Torah reading. Perhaps you will even find your own life encoded in its enigmatic verses.

Wishing everyone a sweet and happy new year! Shana tova v’metuka! 

Does the Torah Punish a Rapist?

This week’s parasha, Ki Tetze, contains a whopping 74 mitzvot according to Sefer HaChinuch. Two of these deal with a situation where a man seduces an unbetrothed virgin girl. In such a case, the man must pay the girl and her father fifty pieces of silver, and not only must he must marry her (unless she does not want to marry him) but he is never allowed to divorce her.

It is important to mention that the Torah is not speaking of rape. Unfortunately, this passage is commonly misunderstood and improperly taught, resulting in people being (rightly) shocked and offended to hear that a rapist gets away with his crime, having only to pay a relatively small fine. The Torah is not speaking of rape!

In our parasha, the Torah uses the term shakhav imah, “lay with her”. In the infamous case of Dinah being raped by Shechem (Genesis 34), the Torah says shakhav otah, he “laid her”, forcefully, before saying v’ya’aneah, “and he raped her”. This terminology does not appear in the verses in question. Another tragic case is that of the “concubine of Gibeah”, where the shakhav root does not appear at all, and the Torah says ita’alelu ba, “abused her”. In both of these cases, the punishment was death. Rapists deserve capital punishment.

In our parasha, the Torah continues to say that “they were found” (v’nimtzau)—not that the man was found committing a crime, but that they, the couple, were discovered in the act. This suggests that there was at least some level of consent. That’s precisely how the Zohar (Ra’aya Mehemna) interprets it, explaining that they both love each other, but she does not want to be intimate with him until they are properly married. He manages to get her to sleep with him anyways. The Zohar concludes that this is why the Torah states he must marry her. She was worried to be with him until he was formally committed to her; until they were “married with blessing”. So, the logical result is that he must marry her, and not just a sham marriage where he will divorce her shortly after, but a marriage with no chance of divorce (unless she wants to)! This makes far more sense; the Torah cannot be speaking of rape—why would a rape victim ever want to marry her rapist?

Spiritual Unification

In Sha’ar HaGilgulim, the Arizal explains that when a man lies with a woman, he infuses a part of his soul within her. The two are now forever linked. This is essentially how two soulmates re-connect to become one again, as stated in Genesis 2:24. The Talmud speaks of this as well. For example, in one place (Sotah 3b) we learn how Joseph “did not listen to her, to lie with her, to be with her” (Genesis 39:10), means that Joseph did not want to sleep with Potiphar’s wife “in this world, or to be with her in the World to Come.” Had he been intimate with Potiphar’s wife, their souls would have been linked eternally.

It seems that not even divorce can break this powerful bond. In another Talmudic passage (Pesachim 112a), Rabbi Akiva teaches Rabbi Shimon bar Yochai five important things, one of which is not to marry a divorced woman. This is because the woman is still spiritually linked to her former husband (some say only if her ex-husband is still alive). Another teaching is then cited: “When a divorced man marries a divorced woman, there are four minds in the bed.” Both divorcees are still attached to their former spouses mentally and emotionally, which will undoubtedly complicate their relationship. (Having said that, other sources insist that, of course, it is still better to be married to someone than to stay single.)

In the same vein, a man who seduces his girlfriend has spiritually bonded with her, and must therefore marry her. Meanwhile, a rapist should be put to death, for it seems that this is the only way to spiritually detach him from his victim (at least in this world).

God Seduces Israel

The Zohar takes a deeper look at this case, and sees it is a beautiful metaphor for God and Israel. Just as Shir HaShirim, the Song of Songs, is traditionally interpreted as a love story between God and His chosen people, the Zohar identifies God with the seducing man and Israel with the virgin. Indeed, Israel is compared to a young maiden or virgin girl throughout the Tanakh. The Zohar cites Amos 5:2, which states “the virgin Israel has fallen”, then quotes Hosea 2:16, “Behold, I will allure her, and bring her into the wilderness, and speak tenderly unto her.”

God took a “virgin”, unbetrothed, godless people out of Egypt, led them into the wilderness, and as the Talmud famously states, coerced them into a covenant with Him:

“And they stood under the mount,” [Exodus 19:17] Rav Abdimi bar Hama bar Hasa said: This teaches that the Holy One, blessed be He, overturned the mountain upon them like an [inverted] cask, and said to them, “If you accept the Torah, it is well; if not, this shall be your burial.”

Israel didn’t have much of a choice at Sinai. (It is commonly said that on Shavuot, God chooses us and gives us His Torah; and it is only on Simchat Torah when we choose God, joyfully dancing with the Torah He gave us.) God is like that seducing man, so to speak. As such, according to His own Torah, He must “marry” us forever, and cannot ever abandon us. (Those Christians and Muslims that believe they have “replaced” Israel and God created a new covenant with them are terribly mistaken!)

The Zohar doesn’t end there. The Torah says the man must pay fifty pieces of silver. What are the fifty pieces of silver God gave us? One answer is the very special Shema, which we recite twice daily, and has exactly fifty letters (not counting the three additional paragraphs). Our Sages state that the Shema is not just an expression of God’s Oneness. Rather, its deeper meaning is that Israel is one with God; we are eternally bound to Him. And perhaps a day will soon come when, as the prophet says (Zechariah 14:9) all of humanity will reunite with God: “Hashem will be King over the whole earth; on that day, Hashem will be One, and His Name will be One.”


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How to Receive God’s Blessing

This week’s parasha is Re’eh, which begins by stating:

Behold, I set before you today a blessing and a curse. The blessing, if you will heed the commandments of Hashem your God, which I command you today; and the curse, if you will not heed the commandments of Hashem your God…

God promises that a person who fulfils His mitzvot will be blessed, and one who does not will be cursed. The phrasing is interesting: we might assume it would be clearer to say a person who fulfills God’s mitzvot would be blessed, and one who sins or transgresses the mitzvot will be cursed. Instead, the Torah connects the observance of mitzvot with receiving blessing. What, exactly, is a blessing? And what does it have to do with a mitzvah?

Heaven Down to Earth

The Hebrew word for blessing, brakhah (ברכה), shares a root with two similar words. The first is brekhah (spelled the same way), which means a “pool” or source of water. The second is berekh (ברך), which means a “knee”. What do these seemingly unrelated things have to do with blessing?

Our Sages teach that a blessing is a source of abundance, like a well from which water can be drawn continuously, hence its relation to brekhah. Each blessing in Judaism begins with the words Barukh Atah Adonai, meaning not that we are blessing God (which is impossible), but that we recognize God is the infinite source of all blessing and abundance. The name of God used here is the Tetragrammaton, denoting God’s eternity and infinity, alluded to by the fact that the Name is essentially a conjunction of the verb “to be” in past (היה), present (הווה), and future (יהיה) tenses.

The blessing continues with the words Eloheinu Melekh haOlam. Now, the name of God switches to Elohim, referring to His powers as manifest in this world. Thus, he is described as Melekh haOlam, the “king of the universe”. That same ungraspable, ineffable God permeates every inch of the universe He created, controlling and sustaining the tiniest of details. And so, when we recite a blessing, we are stating that God is the ultimate source of all things, transforming the infinite into the finite, and showering us with constant abundance.

This is where the second related root of berakhah comes in—the knee. Rabbi Aryeh Kaplan explains that the purpose of the knee is to allow a person to bend down or descend. Thus, when one recites a blessing, they are causing God to “descend” into this world, so to speak, and bless us. When we are blessing, what we are really doing is receiving a blessing. This is alluded to by the very root letters of the word for blessing, beit (ב), reish (ר), and khaf (כ), whose corresponding numerical values are 2, 200, and 20, respectively. These doublets represents the two-way nature of a blessing.

Plugging in to the Source

Our holy texts affirm that God is constantly showering us with blessings. Yet, oftentimes it may seem like our lives are devoid of blessing. What’s going on? Imagine walking out into a torrential rain and trying to catch the water with your bare hands. No matter how much water is pouring over you, it is unlikely that you will succeed. Now imagine doing the same thing with a bucket in each hand.

The same is true for blessings. One needs the appropriate vessel to receive the abundance. In this case, the vessel is the person. To receive holy blessings, the vessel must be made holy. This is accomplished through the performance of mitzvot, which are designed to rectify and sanctify the person.

On a deeper level, the purpose of the mitzvot is to bind a Jew directly to God. In fact, it is taught that the root of mitzvah actually means “to bind”. God is the Infinite Source of all things, and if one wants to receive from the Infinite, they must only tap into It and form the right connection. Once such a connection is made, there is no end to how much blessing can be obtained.

This is why the parasha begins by telling us that a person who fulfils the mitzvot will be blessed, while a person who does not fulfil them will be “cursed”, devoid of all blessing. It is also why Jews going to receive a berakhah from a great tzaddik are often given a blessing only on the condition that they take upon themselves some kind of mitzvah. The same is true in prayer, during which it is customary to give tzedakah, tying our requests with the fulfilment of an important mitzvah.

Every mitzvah that is done opens up another channel of Heavenly Light, and each time it is repeated that channel is widened and reinforced. In fact, our Sages speak of precisely 620 channels of light shining down into this world, corresponding to the 613 mitzvot of the Torah, and the additional 7 mitzvot instituted by the rabbis (or the additional 7 Noahide laws).

As we enter the month of Elul and begin a forty day period of heightened repentance and prayer, we should be thinking about which mitzvahs we can take on, which we might improve upon, and how we can further sanctify ourselves in order to become the purest possible vessel of divinity. We mustn’t forget that the blessing is always shining down upon us; we must only be prepared to receive it.

How Moses Smashed the Two Temples

Tomorrow is the seventeenth of Tammuz, one of the six public fast days in the Jewish calendar. The Talmud (Ta’anit 26b, 28b) tells us that the Sages instituted this fast because of a number of tragedies that occurred on this date: the daily offerings ceased in the First Temple, and an idol was erected there; and a Torah scroll was burned in the Second Temple, and Jerusalem’s walls were breached by the Romans leading to that Temple’s destruction. The Jerusalem Talmud notes that the walls of Jerusalem were breached on the 17th of Tammuz in the destruction of both Temples. Perhaps most importantly, the first tragedy that occurred on the 17th of Tammuz was that Moses shattered the Two Tablets after coming down from Sinai to find the Israelites worshipping the Golden Calf. What is the connection between these events?

Ten Commandments on Two Tablets

‘Moses Breaking the Tablets of the Law’ by Gustav Doré

The Two Tablets which Moses brought down from Sinai were engraved with the Ten Commandments—five on one tablet, and five on the other. The first five commandments deal with mitzvot between God and man (bein adam l’Makom): knowing that there is one God, and not to have other gods, not to take God’s name in vain, to keep the Sabbath, and to honour one’s parents. The second five are between man and his fellow (bein adam l’havero): not to murder, commit adultery, steal, bear false witness, and be jealous. The command to honour one’s parents may seem like it should belong in the second category, but it is considered to be in the first category because the relationship between a parent and child is likened to that between God and man. If a person cannot honour their physical, earthly parents, how could they ever properly honour their Father in Heaven?

Why Were the Temples Destroyed?

The most commonly cited reason for the destruction of the First Temple is idolatry. Indeed, the Talmud cited above states that one of the tragedies of the seventeenth of Tammuz is that an idol was erected in the First Temple on that day. A second major reason for the First Temple’s destruction is Israel’s failure to observe shemittah, the seventh-year Sabbath. In fact, it is said that the reason Israel was exiled for seventy years following the First Temple’s destruction is because they failed to observe seventy sabbaticals (based on II Chronicles 36:21).

Meanwhile, it is well-known that the Second Temple was primarily destroyed because of sinat hinam, baseless hatred between Jews. Idolatry was no longer a factor in the Second Temple, since the Sages had successfully prayed to God to have the desire for idolatry removed from Israel (Sanhedrin 64a). The late Second Temple period was one of great religious fervour, and the vast majority of Jews at the time were Torah observant. However, there were multiple interpretations of the Torah, leading to endless bickering between different Jewish factions, especially the Perushim (Pharisees) and Tzdukim (Sadducees), and even deeper internal rifts within these factions. The Talmud states that it was in the Second Temple period that “the Torah was burned”, alluding to the fact that these internecine conflicts were destroying the Torah and ripping apart the Jewish people.

Shattering Stones

When looking at the reasons for the two Temples’ destruction, a clear connection to the Two Tablets emerges. We see that the First Temple was destroyed for failure to observe the five commandments on the first Tablet, while the Second Temple was destroyed for failure to observe the five on the second Tablet. Worshipping idols and failing to keep the Sabbatical year touches on pretty much every single mitzvah on the first Tablet—bein adam l’Makom—while sinat hinam represents transgressions between a person and their fellow, bein adam l’havero.

The Talmud states that on the seventeenth of Tammuz, the breaching of the walls leading to both Temples’ destruction occurred. On that very same day centuries earlier, Moses shattered the Tablets. His smashing of the two stones symbolizes the two future “smashings” of Jerusalem’s stone walls: the first Tablet to the First Temple, and the second Tablet to the Second Temple.

Ultimately, God forgave the people for their sin, and Moses later brought a new set of Tablets. These new Tablets were not smashed. They were placed in the Ark of the Covenant, which is said to have been hidden, awaiting the day when it can return to its rightful place in the final, Third Temple. And so, while the first broken Tablets represent the first two broken Temples, the final set of Tablets symbolizes the last, everlasting Temple, within which they will soon be housed.

‘Going Up To The Third Temple’ by Ofer Yom Tov