This week’s Torah portion is Emor. It begins with a set of priestly laws before delving into a long exposition about the Jewish holidays. The Torah lists a total of seven holidays, starting with Shabbat, then Pesach, Shavuot, Rosh Hashanah, Yom Kippur, Sukkot, and Shemini Atzeret. Other holidays like Chanukah and Purim were instituted by the Sages, based on later historical events and references in the Tanakh.
The Torah’s arrangement of holidays, and their meanings, immediately call to mind the seven lower mystical sefirot, or middot. Pesach is all about God’s salvation and the liberation of the Jewish people, tying into the first sefirah, Chessed, or “kindness”. This sefirah is associated with water, and the Pesach narrative both begins and ends with the theme of water: the Israelite newborns in the Nile, and the Egyptian soldiers in the Red Sea, with the Israelites themselves passing through the raging waters unharmed.
Six months later, opposite Pesach, is the holiday of Rosh Hashanah. While the former marks the start of spring, the latter ushers in the time of autumn. Whereas Pesach is about freedom and kindness, Rosh Hashanah is about judgement and repentance. Not surprisingly, Rosh Hashanah corresponds to the sefirah opposite Chessed, called Gevurah, or “restraint”, and more commonly referred to as Din, “judgement”. This sefirah is associated with fire, like the purifying flames of God’s crucible evoked during this time.
The third sefirah is Tiferet, “beauty” or balance, and is commonly referred to as Emet, “truth”. This corresponds to the holiday of Shavuot, which commemorates the revelation of truth and the giving of the Torah at Sinai. The Talmud (Shabbat 88a) famously states that God gave a three-part Torah to a three-part people (Israel, Levi, Kohen), through the third (Moses, a third-born child), on the third day (meaning either on a Tuesday, or after the required three days of purification) of the third month (Sivan). A mystical reading of the Talmud might add: corresponding to the third sefirah (Tiferet). Tiferet is associated with wind, or spirit (the Hebrew terms for “wind” and “spirit” are the same), referring to the divine spirit that rested upon the entire nation at Sinai.
The fourth and fifth sefirot, Netzach (“Victory” or persistence) and Hod (“Splendour” or gratitude), are always discussed together. The Kabbalists use these energies as symbols representing twin pairs such as a pair of legs, kidneys, or even testes and ovaries. They represent the twin forces of light and electricity, highly interrelated from a scientific perspective, and both traveling at the same incredible speed (300,000 km/s). When it comes to the holidays, Netzach and Hod are the two interrelated holidays of Sukkot and Shemini Atzeret.
Then comes Yesod, “foundation”, referring to righteousness and in particular, sexual purity. This is undoubtedly Yom Kippur, the day of atonement and purification. Lastly, the seventh sefirah, Malkhut or “kingdom”, is the holiday that we have every seventh day. Shabbat is referred to as the Sabbath “Queen”—fitting for a sefirah representing kingdom. Malkhut symbolizes fulfilment and completion, and as we read every Friday night, Shabbat is the day that God completed His creation, and in which we, like God, find fulfilment.
The Menorah Psalm
Right after the holiday passage, the parasha records God’s instructions for lighting the Temple Menorah. The Menorah had seven branches, once again corresponding to the seven lower sefirot. Elsewhere, the Torah tells us in detail the design of the Menorah, and we see that it was composed of 22 cups shaped like almond flowers, with 11 knobs for buds and 9 flower blossom ornaments. Together with the seven lamps, that makes a total of 49 components.
The 49 components of the seven branches of the Menorah correspond to the 49 words in the seven verses of Psalm 67 (not counting the introductory verse common to most psalms). For this reason, Psalm 67 is often written in the form of a menorah:
Meanwhile, each of the seven sefirot is itself further composed of seven inner sefirot, making a total of 49 parts. These correspond to the 49-day counting of the Omer, with each of the seven weeks representing a sefirah, and each of the seven days of each week representing one sefirah within a sefirah. Because of this, it is customary to read Psalm 67 after reciting the counting of the Omer each night.
This psalm in particular is said to have immense spiritual power. Rabbi Chaim Yosef David Azulai (1724-1806), better known as the Chida, wrote in his book Midbar Kedumot that God revealed the words of this psalm to King David in the shape of a menorah, emblazoned upon a golden shield. David engraved the image upon his own shield, causing his enemies to fall before him.
The psalm itself requests that people will grow to know God, thank Him, and walk in His ways, and that in turn, God will bless us and shine His countenance upon us. Ultimately, this is the purpose of the Sefirat haOmer period. It is a time of refinement, growth, and personal development.
The Menorah is therefore a most appropriate image, as its seven branches are said to represent the seven orifices of the face (eyes, ears, nostrils, and mouth), and the seven major parts of the body (arms, legs, head, torso, and reproductive organ). Our task is to purify all of these aspects of ourselves, so that our bodies become holy and our souls shine forth like the radiant light of the Menorah.