Tag Archives: Menachot (Tractate)

The Science & Kabbalah of Salt

Salt emerging from the Dead Sea

This week we begin reading the third book of the Torah, Vayikra, or “Leviticus”, which is primarily concerned with priestly laws and sacrificial rituals. We are commanded that “You shall season your offerings of grain with salt; you shall not omit from your grain offering the salt of your covenant with God; with all your offerings you must offer salt.” (Leviticus 2:13) As is well-known, the sprinkling of salt was an absolute necessity for the offerings brought in the Tabernacle and Temple. Incredibly, the Talmud (Menachot 20a-b) says that even if a person brought a wood offering, the wood had to be sprinkled with salt! The minimum wood offering was two blocks of wood, and some say a handful was chopped off and diced up to be burned upon the altar. Others taught that wood offerings do not require salting, just like wine libations didn’t require it, nor did incense offerings. That said, we know that melach sdomit, “Sodomite salt”, was added to the Ketoret incense as one of the additional ingredients. The big question is: why is salt so important?

In ancient times, salt was an incredibly valuable commodity. It had a wide range of uses, not only for flavouring food, but more importantly for preserving food (in an era without refrigeration), as a cleaning agent and an antimicrobial agent, as a weapon of war (to “salt” the earth of the enemy), and even as a form of payment. In fact, the root of the word salary is the Latin sal, meaning “salt”! Same is true for the root of soldier, from sal dare in Latin meaning to “give salt”, since soldiers were paid in salt. (Wrote a lot more about the fascinating history of salt, including Sodomite salt, in Secrets of the Last Waters.) Agreements and covenants were sealed with salt, which we find throughout the Tanakh. In commenting on the above verse in Leviticus, the Ramban (Rabbi Moshe ben Nachman, 1194-1270) points out that Hashem even forged a “salt covenant”, brit melach, with King David* to establish his eternal dynasty (as it says in II Chronicles 13:5). Similarly, the Temple offerings all had to be brought with salt to affirm that we have a binding and eternal “salt covenant” with God. Continue reading

Mysteries & Secrets of Tefillin

At the end of this week’s parasha, Ekev, we read one of four passages in the Torah that speak of the great mitzvah of tefillin. In the list of 613, tefillin is actually two separate mitzvot—one for the head, and one for the arm. Some even say that tefillin counts as eight mitzvot, since we should multiply by four for the four times the Torah speaks of it! (Menachot 44a) Today, the mitzvah of tefillin is one of the best-known practices in all of Judaism, thanks in large part to the Lubavitcher Rebbe’s tefillin campaign starting in 1967, in the days leading up to the miraculous Six-Day War. We find many Jews who are otherwise secular or unaffiliated still laying tefillin every day. Following October 7, demand for tefillin was so high that there were reportedly shortages. Yet, tefillin binding hasn’t always been so widespread and well-known.

The Talmud (Berakhot 47a) suggests that one thing distinguishing Torah scholars (talmidei chakhamim) from the general public (am ha’aretz) is that the latter do not don tefillin. Even in responsa literature from the times of the Geonim (roughly 500-1000 CE), we find Jews asking if tefillin should be worn by all Jewish men, or if it was specifically reserved for great rabbis and Torah scholars. More puzzling still, we find that no other prophet besides Moses speaks of them, and there is no explicit mention of tefillin anywhere in the rest of Tanakh. Nor is there any historical or archaeological evidence of tefillin prior to about two millennia ago. Tefillin may just be the most mysterious Torah mitzvah we have. Where did it really come from, and what secrets does it contain? Continue reading

Time Travel in the Torah

Are there cases of time travel in the Torah and ancient Jewish texts? Is it possible that Adam, Enoch, and Moses were able to traverse the universe using faster-than-light technology? And how do we deal with apparent chronological contradictions in the Torah? Find out in this fascinating class, where we also uncover the true meaning of God’s Ineffable Name, propose a theory for how Adam was able to live 930 years, and calculate the speed of God’s divine “chariots”.

For a written summary and lots more information (including the time travel of Eliyahu briefly mentioned in the class), please see here.

For more on Block Universe Theory and Judaism, see ‘Time, Gravity, and Free Will’.

See also ‘How Did Adam Live 930 Years?’