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 we read a double Torah portion, Behar-Bechukotai. In its commentary on the first of the two, the Zohar states that the Patriarchs—Abraham, Isaac, and Jacob—each rectified one part of Adam (Zohar III, 221b, Ra’aya Mehemna). Through the consumption of the Forbidden Fruit and the aftermath of that event, the Zohar states that Adam was, in effect, guilty of three cardinal sins.
In Jewish law, one is supposed to violate any mitzvah if they are threatened with death—except for three: idolatry, forbidden sexual relations (giluy ‘arayot), and murder (see Mishneh Torah, Yesodei HaTorah 5:2). When Adam and Eve consumed the Fruit, the sin was akin to idolatry: ignoring God’s command and taking the advice of the Serpent instead. Moreover, idol worship itself began in the generation of Enosh, Adam’s grandson (Genesis 4:26). Adam was alive and well at the time, and should have prevented this development. For these reasons, it is considered that Adam transgressed the sin of idolatry.
This week we read a double parasha, Vayak’hel-Pekudei, which focuses on the construction of the Mishkan, the mobile Tabernacle that served as the Israelites’ Temple in the Wilderness (and for centuries afterwards). The parasha begins with the command to observe the Sabbath: “Six days work may be done, but on the seventh day you shall have sanctity, a day of complete rest to God…” (Exodus 35:2) Immediately following this command is the instruction for the Israelites to gather materials for the construction of the Mishkan and its vessels, for “every wise-hearted person among you shall come and make everything that God has commanded.” (Exodus 35:10)
This juxtaposition classically alludes to the fact that the types of actions and works forbidden on Shabbat are those specifically used in constructing and maintaining the Mishkan. The Mishnah (Shabbat 7:2) lists 39 such actions: