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A Jewish Woman's Power - Parshat Pikudei - Rabbi Yaakov Asher Sinclair
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Follow us: https://www.hidabroot.com https://www.youtube.com/@Hidabrootcom https://www.instagram.com/hidabroot_global https://whatsapp.com/channel/0029VbCYZjl1CYoa4ulQIK2q We often refer to God as "He" - but God's presence on earth, the "Shechina" is a feminine noun. "He" is "She." Why? Rabbi Yaakov Asher Sinclair is a lecturer in Talmudic logic and Jewish Philosophy at the Ohr Somayach/Tanenbaum College of Judaic studies in Jerusalem. #torah #mitzvah #judaism #bible #Hidabroot #Jewish #Jews #ohrsomayach #Parsha #Parsha #weeklytorahportion #mother For more inspiring content: @Hidabrootcom
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Transcript
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[Music]
Although we usually speak of God using
the masculine pronoun he, the wordina,
meaning the divine presence is a
feminine noun she. The Ramban in his
introduction to the book of Schmot
Exodus explains that the avot, the
patriarchs and the matriarchs were the
meava. The meraba is a spiritual concept
indicating a mystical chariot and
through the mera God's presence rested
in this world. With the exile in Egypt
the meava the spiritual chariot ascended
so to speak and left this world but with
the giving of the Torah at Sai that
meava
returned. The Sinai experience was
perpetuated in the desert by the
Mishkan, the tabernacle, which was like
a portable Mount
Si. As the Ramban says, quoting the book
of Eio of Job, when God's mystery was
above my tent in effect, then the
tabernacle, the Mishkan was no more than
a recreation of Senai and Senai itself
was a recreation of the meava and the
meava were the patriarchs and the
matriarchs.
The medish, the oral Torah says, "As
long as Sarah was alive, there was a
candle lit from Shabbat Eve to Shabbat
Eve, her dough, the dough for her bread,
was blessed, and a cloud was attached to
her tent." In the Mishkan, the
tabernacle, three of the main vessels
corresponded to Sar's ability to bring
down the divine presence into this
world. The manora recreated the light of
Sarah's Shabbad candles. Just as Sarah's
candles burned all week, so too the
Namar Avi, the western candle of the
manora, burned continuously in the
Mishkan. The leimanim, the showbread in
the tabernacle, was blessed in the same
way as Sarah's dough. It did not become
stale. And the cloud of the ctor, the
spice offering that the Ramban describes
as causing the Shina to dwell on the
Jewish people parallels the cloud that
was attached to Sara's
tent. God has no gender, but his
interface with this world parallels both
the masculine and the feminine. The
ability to bring the divine presence,
the Shina into this world is due to the
holiness of the Jewish woman in her
home.
[Music]