Bruce Hurwitz, Ph.D.

Torah Corner with Rabbi B E. Silbert. Example of Chasidic interpretative Exegesis for this week's Torah Portion: 🎉💐💜💖 Parshat B'ha'alotecha In Numbers 8:2, God commands Aaron regarding the lighting of the menorah in the Tabernacle: "Speak to Aaron and say to him, 'When you kindle (B'ha'alotecha) the lamps, the seven lamps shall give light in front of the menorah.'" Rabbi Schneerson explores the specific language used in this commandment, particularly the word "B'ha'alotecha," which is often translated as "when you kindle" but literally means "when you raise up." The simple interpretation is that Aaron is being instructed to light the lamps of the menorah so that they shine forward. The use of "B'ha'alotecha" suggests that Aaron should light the wicks until the flame rises on its own, ensuring a steady and lasting light. Midrashic Interpretation: The Midrash points out that the term "B'ha'alotecha" indicates not just lighting the lamps but raising them up. This implies a more active and ongoing process, where the person lighting the lamps ensures that they burn brightly and consistently. Chassidic Interpretation: Rabbi Schneerson takes this concept further by interpreting the act of lighting the menorah as a metaphor for spiritual leadership and education. Just as Aaron must kindle the flames until they rise and burn independently, so too must educators and leaders inspire others until they can sustain their spiritual light and enthusiasm on their own. This involves more than just imparting knowledge or performing a ritual. It requires igniting a passion and commitment within the individual so that their own inner light continues to shine brightly, even without external support. Rabbi Schneerson explores the specific language used in this commandment, particularly the word "B'ha'alotecha," which is often translated as "when you kindle" but literally means "when you raise up." The simple interpretation is that Aaron is being instructed to light the lamps of the menorah so that they shine forward. The use of "B'ha'alotecha" suggests that Aaron should light the wicks until the flame rises on its own, ensuring a steady and lasting light. Midrashic Interpretation: The Midrash points out that the term "B'ha'alotecha" indicates not just lighting the lamps but raising them up. This implies a more active and ongoing process, where the person lighting the lamps ensures that they burn brightly and consistently. Rabbi Schneerson takes this concept further by interpreting the act of lighting the menorah as a metaphor for spiritual leadership and education. Just as Aaron must kindle the flames until they rise and burn independently, so too must educators and leaders inspire others until they can sustain their spiritual light and enthusiasm on their own. #Rabbi #chadidism #Torah #bible

Israel: for whom the bell tolls…We are interdependent and October 7 means we must avenge that day fully cognizant of the attack and the hostages … so act accordingly Analysis (ai): "For Whom the Bell Tolls" expresses the idea of human interconnectedness. It argues that the death of any individual affects the whole community, as "Each man's death diminishes me." This concept reflects the prevailing religious and philosophical beliefs of the time, which emphasized the interconnectedness of all creation. The poem's brevity and directness contribute to its impact. Unlike many of Donne's other works, which are characterized by their ornate language and complex conceits, this poem employs a simple and straightforward style that makes its message easily accessible. This poem's message of communal involvement and responsibility is particularly relevant in the context of the early 17th century, a time of religious and political upheaval. It urges individuals to recognize their interdependence and to act accordingly, a message that resonates even today.

Torah corner with Rabbi B. E. Silbert .A Mystical Perspective on Parshat Emor This Parsha begins with the command in the verse: "And God said to Moshe, Speak to the Priests" — the people who assisted in achieving atonement and whose presence in the Temple service constituted a sign that there existed a never-ending relationship between the Creator and His creation, which may therefore be described as an abode for the Celestial Presence. The holiness and piety that emanated from them were reflected in every move they made and in every action they performed. " When man lives his life in recognition of the fact that he emerges from a Spiritual root (Divine inspiration) and that his dedication reflects upon his life and acts, these in themselves attain a level of sanctity. The Parsha of Emor contains teachings related to a specific halachic topic (the laws governing a Kohen) and yet, within this restricted area, we find restraints and a concept of holiness and piety that touches upon all areas of life. This should serve to stress the teachings of the Torah and to depict the target the Torah wishes to lead us to. Our Sages tell us that the reason this section comes after Acharei Mot which teaches about the punishment meted out for transgressions that pertain to the very same topics is that even though everyone is prone to sin, we do not rely upon this as an excuse to transgress "since you are human, you are prone to sin," but must strive to achieve a higher level of purity and holiness. #parshathashavua #bible #Torah #Rabbi #judaism #kabbalah #mysticism.

If only facts mattered

Torah with Rabbi B. E. Silbert: Shalom Aleichem, Today, we delve into a perplexing aspect of human existence: suffering. From the depths of Jewish mystical tradition, we seek wisdom and solace to navigate the pain and adversity. In the tapestry of life, suffering is an undeniable thread, woven intricately into the fabric of our being. It manifests in myriad forms – physical ailments, emotional turmoil, loss, and the relentless challenges of daily life. Yet, amidst the anguish and despair, Jewish mysticism offers a unique lens through which to perceive and understand the meaning of suffering. In Kabbalistic understanding, suffering is not merely a random occurrence or a cruel twist of fate. It is, rather, a divine instrument, a catalyst for spiritual growth and transformation. The Zohar, the foundational text of Kabbalah, teaches us that suffering stems from a disharmony within the cosmos, a disruption of the divine flow of energy. When we stray from our true path, when we forget our divine purpose, suffering serves as a wake-up call, urging us to return to our source. The pain we experience is not meant to break us, but to awaken us. It is a sacred invitation to look inward, to confront our shadows, and to embark on a journey of self-discovery. Through the crucible of suffering, we are given the opportunity to shed our illusions, to purify our hearts, and to reconnect with our divine essence. Jewish mysticism teaches us that within every challenge lies a hidden opportunity. Within every tear, a seed of hope is planted. Within every wound, a potential for healing is awakened. When we embrace suffering with open hearts, we allow it to transform us, to mould us into vessels of compassion, resilience, and unwavering faith. The story of the biblical Job is a powerful testament to the transformative power of suffering. Job, a righteous man, was tested by unimaginable loss and pain. Yet, through his unwavering faith and his willingness to surrender to the divine will, he emerged from his ordeal stronger and wiser. Job's story teaches us that even in the darkest of nights, a glimmer of light can be found. Even in the depths of despair, a whisper of hope can be heard. In the mystical tradition, suffering is also seen as a form of tikkun olam, the repair of the world. When we suffer, we not only heal ourselves, but we also contribute to the healing of the cosmos. Our tears water the seeds of compassion, our pain fuels our empathy, and our resilience strengthens the fabric of our communities. You are not alone in your suffering . In the words of the psalmist, "The Lord is close to the brokenhearted and saves those who are crushed in spirit." May you find comfort in the embrace of the divine, strength in the face of adversity, and hope in the midst of despair. May you discover the hidden blessings within your suffering and emerge from your trials transformed and renewed. #suffering #judaism #Rabbi #mystic #kabbalah #torah

Torah with Rabbi Silbert : One of my favorite Parshiot in the entire Torah is the Kedoshim Parsha. To me, this is the essence of the Torah. It is about living a holy life, a life full of meaning and connection. It is about love and respect between people. The Hebrew word Kedoshim means "to be holy." Let us explore this concept of holiness. There are a number of different ways to understand the kabbalistic significance of "holiness." First, we need to recognize that God is totally abstract and without connection to the real. The task of creating an indwelling place for God in the physical world is to reveal how God is already in some sense present in the sparks of creation. The kabbalistic notion goes back to the creation of the world when the light from God's emanations shattered the ten sefirot of the world of Atzilut. God then removed a few of these sefirot leaving the rest. The ones that were removed were considered the abodes of shattered vessels, or husks. Scientists would relate to this analogy by telling us that these shattered vessels are quarks that can come together to form matter or annihilate this matter, thus creating light. In Parshat Kedoshim, God commands the Jewish people to be "kadosh" ("holy"). Each Jew is enjoined to do so because the purpose of both the individual and the collective souls is to use the Torah to create an indwelling place for God in this physical world. It means that redemption from bondage had nothing to do with leaving the land of Egypt, but rather was by design the experience of being under the sovereignty of the One God. It is Judaism's rejection of idolatry and the embrace of monotheism and ethical monotheism that guide the Divine commandments and shape Jewish identity. In Parshat Kedoshim with all of the experiences of divine self-disclosure, the permissibility of sanctifying sacred names, avoiding eating meat from living animals, computing the Seventh Year and Year of Yovel, respecting parents and prohibitions against idolatry are spoken of. The Jewish approach to holiness presented here encompasses all aspects of the 613 Torah commandments, both those that regulate our relationship to other people and those that directly bear upon our relationship with God. This blend of interpersonal requirements with divine commandments resonates with the well-known ruling of the Talmudic sage Hillel who takes the well-known attitude that the verse "and you shall love" with all your heart, with all your soul, and with all your might" constitutes the "fundamental principle of Torah". From this general principle, Hillel teaches "do not do unto others what you would not have them do unto you". This approach to interpreting the Torah demonstrates that every precept has implications for our life of communion with divine Oneness.

What the hell is this: "DRUG ENFORCEMENT ADMINISTRATION SALARIES AND EXPENSES For necessary expenses of the Drug Enforcement Administration, including not to exceed $70,000 to meet unforeseen emergencies of a confidential character pursuant to section 530C of title 28, United States Code; and expenses for conducting drug education and training programs, including travel and related expenses for participants in such programs and the distribution of items of token value that promote the goals of such programs, $2,563,116,000, of which not to exceed $75,000,000 shall remain available until expended and not to exceed $90,000 shall be available for official reception and representation expenses: Provided, That, notwithstanding section 3672 of Public Law 106–310, up to $10,000,000 may be used to reimburse States, units of local government, Indian Tribal Governments, other public entities, and multi-jurisdictional or regional consortia thereof for expenses incurred to clean up and safely dispose of substances associated with clandestine methamphetamine laboratories, conversion and extraction operations, tableting operations, or laboratories and processing operations for fentanyl and fentanyl-related substances which may present a danger to public health or the environment." With "horseracing" after Fetanyl? Are you kidding me? THIS is what you were "abusing tribal jurisdiction" for? How the hell is this "aid" for the "War in Ukraine?" 11:54 am CST April 22, 2024 Co-President Charity Colleen "Lovejoy" Crouse Get off my accounts and stop saying you have any right to do this!