Tag Archives: Light

Colours of the Sefirot

This week’s parasha, Tetzave, continues in describing the design of the objects used in the Mishkan, the Holy Tabernacle. The focus turns to the vestments of the kohen gadol. We see again that the most notable fibres used in sewing these clothes were tekhelet, argaman, and tola’at shani—blue, purple, and red wool. Our Sages taught (Menachot 43b) that tekhelet is sea-blue, and the sea reflects the sky, which is symbolic of God’s Throne, as per Exodus 24:10, where the nation saw that “there was under His feet the likeness of sapphire stone, and the likeness of clear skies…” (Similarly, Isaiah 66:1 has God declaring that “the skies are My throne, and the Earth is My footstool…”)

Among other things, blue is associated with water, which is in turn associated with life. In Kabbalah, blue is one of the colours of Chessed, lovingkindness. Red is its polar opposite, the colour of blood and fire, representing Gevurah, judgement and severity. Combining red and blue gives purple, the balance between them, Tiferet, seat of truth and beauty. On a mystical level, the purple argaman (ארגמן) also represents the chief angels Uriel (אוריאל), Raphael (רפאל), Gabriel (גבריאל), Michael (מיכאל), and Nuriel (נוריאל).

At first glance, the colours of the three key Sefirot of Chessed, Gevurah, and Tiferet appear to be blue, red, and purple, respectively. However, this is not always the case. In varying sources, the colours of the Sefirot are presented differently. While it is undoubtedly true that in Judaism multiple opinions can be correct simultaneously, can we nonetheless put together a definitive colour spectrum for the Sefirot? Today, we have a great deal of scientific knowledge of light and colour that can greatly assist us in this endeavour. So, which colours correspond to the Sefirot? Continue reading →

Genetically-Modified Moses?

At the end of this week’s parasha, Ki Tisa, we read how Moses descended from Mt. Sinai with his face glowing brilliantly (Exodus 34:29-30). The people could not look at his face directly, so he had to wear a mask. The exact wording in the Torah is karan ‘or panav (קָרַ֖ן ע֣וֹר פָּנָ֑יו). The latter two words are clear: “the skin of his face”. But what does karan mean? The most direct translation would be “horn” which is actually why, comically, throughout history some artists depicted Moses with horns! Another way of translating it is as “radiant” (based on this, the Modern Hebrew term for a ray or radiation is k’rinah, קרינה). Rashi comments that both are accurate; karan does indeed come from the word for “horn” because light rays shoot forth like “horns”. If we take a look at Midrash (with a little help from science), we will find that the Torah is secretly encoding something much more profound. Continue reading →

Secrets of God’s Ineffable Name

In this week’s parasha, Shemot, God first reveals Himself to Moses. He introduces Himself thus: “I am the God of your forefathers; the God of Abraham, the God of Isaac, and the God of Jacob.” (Exodus 3:6) Later on in the conversation, Moses asks God how he should tell the Children of Israel about God, and what name should he use in referring to God? God replies that He is Ehyeh Asher Ehyeh, “I will be what I will be”. The simple meaning here is that God is trying to convey that He is not some idol or pagan deity. He has no shape or form; he has no location. He is everywhere and imbues everything. He is everything. He will be whatever He needs to be; wherever, whenever. Only after that introduction, God says:

Thus shall you say to the children of Israel: YHWH, the God of your fathers; the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you; this is My name for ever, and this is My memorial unto all generations. (Exodus 3:15)

God reveals His eternal name: YHWH (יהוה), a term so holy and powerful it is not uttered. It is referred to as God’s “Ineffable” Name, or just the Tetragrammaton (literally the “four-letter” name), and by Jews as Hashem (“The Name”), or Adonai (“My Lord”) in prayers or Torah readings. Some Jews refer to it by rearranging the letters and saying Havaya. (Some non-Jews have transliterated it into English as “Jehovah”.) Whatever the appellation, this name of God carries infinite depths of meaning. Several of these will be explored below. Continue reading →