A Mountain of Light

The only portion in the Torah whose name refers directly to Mount Sinai is the portion of Behar, which simply means “on [or in] the mountain,” as the opening words indicate: “And God spoke to Moses on Mount Sinai, saying, Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Sabbath to God” (Leviticus 26:1-2; for a full explanation as to why the Torah mentions specifically the Sabbatical year as have been given on Mount Sinai see Orchard of Delights on this portion). The following insight will focus on the deep connections between the notions of mountains in general, and Mount Sinai specifically, with the concepts of light, Shabbat and the holiness of the land of Israel as revealed in the Sabbatical Year, the exclusive subject of this Torah portion.

We will begin by showing a deep connection between the word mountain, behar, and light, both of which equal numerically 207. Rabbi Yitzchak Ginsburgh teaches that there are thirteen synonyms for light in the Torah. In fact, the Thirteen Aspects of Compassion and the thirteen synonyms of light both represent channels of compassion and love emanating from God Above flowing down to the physical world and man below. The word love, ahavah, in fact, equals 13.

It is beyond the limited scope of this book to explain each of the synonyms at length, but the following are the synonyms for light:

Ohr – light – אור

Bahar – radiant – בהר

Zohar – radiance – זהר

Nahar – light (river) נהר

Nogah – illuminant – נגה

Tzohar – light (window, precious gem; afternoon sunlight) – צהר

Ziv – gleaming – זיו

Chashmal – [mysterious] fire (electricity) – חשמל

Yakar – precious, brilliant – יקר

Bohak – sheen of light – בהך

Zarach – shining – זרח

Hallel – glowing light – הלל

Tohar – brilliance (pure) טהר 

It is important to note that five of these synonyms end with the syllable har, which means “mountain.” The association of light to the image of a mountain is of course connected to receiving the Torah on Mount Sinai, the ultimate revelation of God’s light and will to humanity.

Another piece of the puzzle is added by comparing the numerical value of the word “Shabbat” which is 702, the exact inverse of the numerical value of the word ohr (light), 207. The Hebrew word for light also equals the numerical value of the Hebrew word for “infinite” (ein sof). This web of connections linking the words Shabbat, “light” and “infinite” teaches us that God’s infinite light is most accessible to those experiencing Shabbat. By connecting to Shabbat’s spiritual dimension, we are able to bask in God’s infinite light, which although constantly accessible, is most accessible on the holy Shabbat.

Significantly, the connection between light and Shabbat is symbolized by the Jewish people lighting Shabbat candles to ceremonially usher in the day of rest. Both light and Shabbat awaken the same associations of holiness, purity, spirituality, and joy. Just as God’s infinite presence was revealed at the Giving of the Torah at Mount Sinai, so too God’s infinite light is highly-concentrated in the Shabbat’s finite and detailed laws.

We return now to the opening verses of Behar: “And God spoke to Moses on Mount Sinai, saying: Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Shabbat to God.” The Sabbatical Year is a Shabbat for the land; just as the weekly Shabbat is designed to give humans a rest from the six days of work, so too the Land of Israel deserves to rest every seventh year. Shabbat is a day of rest for not only body but for the soul as well. In fact, the Zohar calls Shabbat “a day of the soul.” The connection between the weekly Shabbat and a full sabbatical year for the land implies that the land also has a “soul,” a Divine spark in need of rest.

When taken one step further we see that physicality hides its inner essence of spirituality. According to science, the outer manifestation of matter is actually pure energy, and ultimately energy is the light of God infusing every point of space and time.

This realization is tangibly felt at the giving of the Torah on Mount Sinai. The Torah describes Mount Sinai as being on fire and full of smoke. The Hebrew word for “smoking [mountain]” (ashan), is comprised of three Hebrew letters, which form an acronym for the various dimensions of reality described by the Sefer Yetzirah. The letter ayin represents the Hebrew word for “world” or “space” (olam); the letter shin represents the Hebrew word for “year” or “time” (shanah); the letter nun represents the Hebrew word for “soul” or “consciousness” (nefesh), a dimension, according to the Sefer Yetzirah, as real as the other physical dimensions.

This unity of space, time and consciousness was tangibly experienced by the people: “And all the people saw the sounds of the thunder and the lightning and the sound of the shofar and the mountain smoking” (Exodus 20:15). Rashi comments that all the people were able to see that which is heard, something which cannot ordinarily happen.

In the context of what is being discussed here the Giving of the Torah on Mount Sinai represents God, revealing (among many other things) that the physical mountain in its very essence is energy, spiritual light. It is important to note that according to all opinions the Torah was given on Shabbat.

From giving the Land of Israel its due rest every seven years, we come to understand the sanctity and light imbued in the land itself, and by extension all physicality. This is one of the greatest secrets of the holiness of the Land of Israel. The holiness of the Land of Israel is more than a concept: the land itself – the mountains, trees, stones, rivers and the fields – is in its very essence holy and spiritual. This is why the produce of the Land of Israel during the Sabbatical year is considered to have a special holiness and must by Jewish law be treated as such.

In summary, we see profound connections between Mount Sinai and what occurred there on Shabbat and the concept and reality of light. The Torah which was given at Mount Sinai is itself referred to light. Thus, there exists a deep and essential synergy between the infinite light of God as revealed in the Torah and the physical, material world that God has created. Shabbat is the ladder connecting heaven and earth, God and man, physicality and spirituality, body and soul. The light of Shabbat in time and the light of Shabbat in space, represented by the Sabbatical year, reveal the ultimate oneness and unity of all reality.