In this week’s parasha, Ki Tavo, the Israelites are presented with a list of curses that they would bring upon themselves if they did not fulfil God’s commands. In the first set of curses, the Israelites answer each statement with “amen”, a term connoting agreement and acceptance. The now-ubiquitous term is actually quite rare in the Tanakh. In the Torah itself it appears in only one other context with the same meaning (Numbers 5:22). What does “amen” really mean, and why is it recited at the end of blessings? Why does it have the power to include its reciter in another person’s mitzvah? Continue reading
This week’s parasha, Ekev, begins by stating that if the Jewish people observe God’s laws, He will in turn bless us tremendously. The first aliyah ends with the famous verse “And you will eat and be satiated and bless God…” The Zohar (Ra’aya Mehemna) begins its commentary on the parasha by explaining the meaning of a berakhah, “blessing”. It explains that when we recite a blessing, beginning with the words Barukh atah Adonai, it does not mean that we are blessing God, rather that God is the source of all blessing. We derive our blessings from Him.
The next words Eloheinu melekh haolam secretly allude to the fact that, Continue reading
This week’s parasha, Vayetze, begins with Jacob’s famous vision of the Heavenly Ladder, upon which he saw angels “ascending and descending” (Genesis 28:12). Many of our Sages have pointed out that the gematria of “ladder” (סלם) is equivalent with “Sinai” (סיני). The Zohar (I, 149a, Sitrei Torah) states that Jacob saw a vision of his descendants receiving the Torah at Mt. Sinai. The Zohar goes on to discuss the profound connection between the two, focusing on the mysterious words of Psalm 68, which describes the Sinai Revelation.
It begins by stating that atop the Ladder, Jacob saw the chief angel Metatron, the “elder” of the Heavens. In the Talmud (Chagigah 14b), we read how the rabbi Elisha ben Avuyah became an apostate after ascending to Heaven and seeing Metatron, the Heavenly “scribe”, sitting on what appeared to be a throne. In a serious error, Elisha confused Metatron for some kind of deity of his own. The Talmud doesn’t say too much more on this, but the Zohar passage here clarifies the matter.