Dvar Torah Parsha Tetzaveh 5783

Shemot 27:20-30:10

Tetzaveh and Purim

Parsha Tetzaveh is in great part instructions for the tabernacle. Right off the bat, Etz Chaim points out that many of the items listed were not available to the Israelites, suggesting this part was likely written later. It requires olive oil, pure and without contaminants for the menorah which will be set up in the tent of Meeting outside the curtain over the Ark of the Pact. It will be lit each evening and allowed to burn until morning. It preserves the tradition that Aharon (Aaron) and his descendants may light the menorah though later it will be reserved for the High Priest alone. Here we have the origin of the Ner Tamid found in every synagogue today.

What follows is a description of the priestly garments, special clothing that denotes the priestly class, filled with symbolism and reminders of their responsibility. Here Aaron and his descendants are named to be priests. Why limit the priesthood to Aaron’s descendants? Etz Chaim offers that while there may be a rogue offspring, the greater risk is that of outsiders trying to get control of priesthood for their own means. Be that as it may, there are individuals who trace their ancestry to the kohens of the past these thousands of years later. Quoting also from Gen R 34:2, “though the crown of priesthood is limited to the descendants of Aaron and the crown of royalty to the descendants of David, the crown of learning is available to anyone who would earn it.

Those designated to create the priestly garments are asked to be skillful. The Hebrew word for skillful also means “wise of heart.” The priestly garments are according to Talmud designed to protect humans from the sins to which they are prone. Breastplate is called the breastplate of judgement; the jacket would discourage gossip. The ephod protects against idolatry; the fringed tunic protects against bloodshed; the robe guards against unchaste behavior, and the headdress guards against prideful arrogant thoughts. The ephod and breastplate are used to discern divine will. It has been suggested that within the breastplate may contain instruments to cast lots to make such judgements. They are contained over the heart and are referred to as Urim and Thummim. They remain with the priest and are only used on behalf of the leader of the people in matters of national importance.

Miniature engravings were highly developed in the ancient near East. These engravings were done in precious stones, each naming one of the tribes and served as a reminder to the priests that they were to serve faithfully the people Israel. Robes were of vibrant blues, purples, and crimsons and had a bell so one could be heard entering and leaving the sanctuary. There was a frontlet of pure gold and on it a seal that reads Holy to the Lord. it is suspended on a chord of blue connected to the headdress. Its purpose was to take away the sin from accidental infractions in the rules governing sacred objects. For Aaron’s sons, tunics, sashes, and turbans. A special ritual lasting seven days, sacrifices and presided over by Moshe. Midrash says the anointing of the ear thumb, and big toe of the Kohen is teaching that he must listen to the people, act on their behalf, and go forth among them.

So in reading this parsha, for the first time since the beginning of Shemot (Exodus), Moshe’s name is not mentioned. It is all about Aaron and the priesthood. For some reason, Moshe himself did not lead the priesthood, rather his brother Aaron. Talmud suggests that Hashem was angry with Moshe when he was asked to go speak to Pharoah and Moshe balked so Aaron had to be brought in. I would add a different possibility. Moshe was responsible for the governance of the people and governance is best when the religious leadership is separated from day-to-day governance. Regarding Moshe’s absence, Rabbi Jacob ben Asher (1270-1340) suggests Moshe’s absence in this parsha which deals with priestly garments is to spare him distress on seeing Aharon receiving the insignia of priesthood that might have been his own. Interestingly, Rabbi Jonathan Sacks mentions this recurring theme of sibling rivalry. Cain vs Abel, Isaac and Ishmael, Jacob and Esau, Joseph, and his brother. That seems all but absent here. He points out this interesting quote from Shemot:

“Amram married his father’s sister Yocheved, who bore him Aaron and Moses. Amram lived 137 years...It was this same Aaron and Moses to whom the Lord said, “Bring the Israelites out of Egypt by their divisions.” They were the ones who spoke to Pharaoh king of Egypt about bringing the Israelites out of Egypt. It was this same Moses and Aaron. (Exodus 6:20, 26–27)”

The implication is clear. They are as one, suggests Rabbi Sacks. Shemot Rabba 5:10 implies that based on Psalms 85:11, “Loving kindness and truth meet together; righteousness and peace kiss each other.” Loving kindness and peace are the attributes of Aharon, while truth and righteousness describes Moshe. Together they are as one. It is a tribute to togetherness of two brothers at long last nearing the end of Shemot.

One additional idea should be offered leading to another observation. Moshe Alshekh, a 16th century commentator offers the concept of Moshe as the behind-the-scenes mover here. Shemot 27:20 says, “You, yourself shall command the children of Israel.” Then in Shemot 28:1, “And you, bring near to yourself Aaron, with his sons from among the Israelites, to serve me as priests.” Alshekh suggests this is Hashem’s way of saying to Moshe, “it’s really all about you. You have a greater share in it than anyone. All fulfill themselves through you.” (Cited in Nehama Leibowitz, Studies in Shemot, 1980, p. 526.)

In our parsha, Moshe’s name is not mentioned, but still is behind the scenes. In the coming week we celebrate Purim. In Purim, Hashem’s name is not mentioned, but Hashem’s presence is nevertheless there. It’s as often happens with the Rabbis, who include examples of interesting word play. In Babylonian Talmud Chullin 139B the Rabbis ask, “Where is Esther indicated in the Torah?” Their response: In Deuteronomy 31:18, “I will surely hide (astir) My face.” Astir being a wordplay on Esther’s name. In addition, the word “Megillah” shares the same root (spoken Hebrew finds clues in their roots,) in this case GLH, which can also be read “revealing the hidden.”

In Tetzaveh, we see the splendor of the clothing to be worn by Hashem’s priests on earth. In contrast there is King Ahasuerus showing of the splendor of his kingdom displays his corruption, further according to a Midrash claiming his riches were made up by the spoils of the temple, including the priestly garments themselves.

One final observation I would make. In Tetzaveh, we see the mention of the Urim and Thummim, including the suggestion it contained lots, or Pur in Hebrew. We have two holidays that use the word Pur. The first is Yom Kippur, our Day of Atonement where the priest would choose which goat to carry upon it the sins of the people by casting lots. It is a holiday which is all about Hashem and our dependence upon Hashem’s forgiveness. The other holiday is of course Purim, where lots are cast by bad actors to kill the Jews. Hashem’s name is not spoken, rather revealed by the actions of Esther and Mordechai. The two holidays occur just about six months apart, like two opposing ends of the Jewish calendar. In one sense, Tetzaveh sets the stage for Purim. May Hashem be revealed through our actions. Chag Purim Sameach and Baruch Hashem!

Dvar Torah Parsha Devarim 5783

Shemot 25:1 – 27:19

On occasion, we find the narrative does not follow the chronological order of events. This is one of those times. Rashi says for instance that the golden calf incident has not been shared yet, while this narrative occurred long after. Our parsha begins with the call for the people to provide significant items of value, to build the Mishkan, where Hashem’s spirit will be present for the people. Both the term for abode (Shakhan) where Hashem resided on Sinai and the tabernacle (Mishkan) where Hashem’s spirit will dwell with the people Israel, both share a Hebrew root in common with Shechinah, the divine presence which dwells in all creation.

Per Etz Chaim, earlier in Mishpatim, we learned about sacred deeds, daily acts of justice, and compassion. In this final third of Shemot (Exodus), we learn to create sacred time and space. Together, sacred deeds, time, and space leads to an integrated life.

The list of items requested was extensive for those who according to Hashem chose to contribute meaning it was voluntary. Gold, silver, copper (bronze, it’s the same Hebrew word for both), blue, purple, and crimson yarns, fine linen, goat hair, tanned ram skins, dolphin skins (probably according to Etz Chaim more likely meant dyed sheep or goat leather), and acacia wood. Then there was oil for lighting, spices for the oil and aromatic incense. Precious stones for the ephod and breastplate. All for the sanctuary for Hashem. Of course, Hashem is everywhere, but the Mishkan was the place for the indwelling of the divine presence.

The details for building the Mishkan are complex and detailed, not to mention in several instances, expensive. But my first questions were why go to all this effort? If Hashem resides everywhere, why does Hashem need a home? Rabbi Jonathan Sacks of blessed memory suggests some ideas around this worth sharing. Exodus is the story of the birth of a nation. The journey from slavery to freedom, culminating in a covenant at Sinai. All along the way, despite all Hashem did for them, they grumbled and complained. Were they brought out of Egypt to die? Then lack of water, water was bitter, lack of food, then the ultimate insult of the golden calf. In short, the people had to grow up.

Hashem comes up with the perfect solution. Let them build something together. There were no complaints, and for once the people Israel were united, giving of themselves for this place for the spirit to dwell. In short according to Rabbi Sacks, Judaism is Hashem’s call to responsibility. He does not want us to rely on miracles, nor be dependent on others. By their hands, they constructed a portable home, the first but not last collective house of worship in our history. Psalm 28 says “When you eat the fruit of the labor of your hands, you will be happy, and it will go well for you.”

Later would come the building then destruction of the first temple. I see the survivors after the Babylonian destruction as we recite Psalm 137: “By the waters of Babylon we sat and wept as we remembered Zion.” It was Ezekiel 11:16 who refers to a a concept for a new institution which would eventually be called the Beit Knesset, the synagogue. Then a second temple built and destroyed, and in exile, the synagogue became the sanctuary, the place where Torah was recited and learned. A place where community rallied, a spiritual home for the Jewish people.

The value then and now of working together to build and support this spiritual home is that working together voluntarily reaches to the very heart of what it is to be a Jew. From such communal efforts come tzedakah and gemilut chesed. In our parsha in Shemot 25:8, it says, they shall make Me a sanctuary and I will dwell amidst them.” According to Shelah aka Isaiah Horowitz, a commentator from the 16th/17th century, “The verse does not say, “And I will dwell within it,” but “and I will dwell within them”—within each and every one of them.”

I reflect on my own shul. I cannot go as often as I once did, primarily due to aging health issues. But when I go, and gaze upon those Torah scrolls, surrounded by my community, it is a special and holy place. It is a place I feel vested in, a home. I like so many others contribute time and money for this spiritual home. So many members involved in acts of chesed, gemilut chesed, tzedakah. We study Torah and thrive as a community. Once, all those many centuries ago, a restless group of former slaves learned the value of working together to build a spiritual home. From this all has evolved. We are a people whose role is to repair the world through Torah, prayer (Avodah) and Gemilut Chesed (acts of loving kindness.) We work as a community, and today, Hashem resides with us, but is manifested by our spiritual home wherever that may be. Baruch Hashem!

Dvar Torah Parsha Mishpatim 5783

Shemot 21:1-24:17

Parsha Mishpatim, also known as the Book of the Covenant, has many similarities to other near eastern lands of the time. What makes this one unique however is the combination of moral, civil, and religious laws in one document. It has four parts:

a.Civil and criminal matters
b.Variety of topics with emphasis on humanitarian concerns.
c.Affirms the divine promises to Israel and warns against assimilation to paganism.
d.How it was ratified and Moshe’s ascent to receive the decalogue carved in stone.

Torah combines the law, cultic instructions, and moral exhortation. Laws not from some king or Moshe, but from Hashem, woven into the very fabric of creation.

Some of which we read seems harsh by today’s standards. The rules regarding slavery for instance. But we must consider the world as it was then. After all, the cruelest form of slavery, chattel slavery, was only abolished 158 years ago, and politicians are still debating today to find ways not to look at disparate treatment designed to keep an entire class of people in permanent second-class citizenship and especially do not teach the children regarding our colossal moral failure. Rather, in Mishpatim, the rules are designed to ameliorate the excesses of the treatment that we experienced in Mitzrayim.

In fact we in this parsha are called time and again to a system of ethics, to remember our own suffering. For instance, look at the case of the poor. The poor will always be with us. We can bring improvements while ensuring the dignity of others. Rabbi Yitz Greenberg of Hadar points out that while the among poor many must borrow, but Torah prohibits charging interest. Also, if the lender takes a coat as collateral, they must return it to the borrower at night so they can stay warm.

Twice in our parsha, we read:

“Do not ill-treat a stranger or oppress him, for you were strangers in Egypt.” Shemot 22:20
“Do not oppress a stranger; you yourself know how it feels to be a stranger. (Literally: you know the soul of a stranger) because you were strangers in Egypt. In Torah, Rabbi Sacks mentions that often alongside the ger were the widow, the orphan, the poor all included. The stranger must be given all benefits others hold in Jewish society. Later in Leviticus we see love your neighbor as yourself. Rabbi Eliezer says the admonition regarding the stranger appears 36 time. Others say 46 times. We do know such repletion does not happen without a reason.

Sacks goes on to say, we as Jews have always been the stranger. Indeed, looking around now we are today living in diaspora and once again the ugliness of Jew Hatred is rearing its head. Sacks says simply, “Why should I not hate the stranger? Because the stranger is me.”

Reflecting on this parsha, two words leap out to me. One is compassion; the other is empathy. To look into the eyes of the stranger, to draw on our own experience, our own history, to begin to see the world through that person’s eyes; it is a place of connection. It’s where compassion blossoms and healing begins. A place of caring, of acting out of love. We are called to heal the world. It begins here. Baruch Hashem.

Dvar Torah Parsha Yitro 5783

Shemot 18:1-20:23

Parsha Yitro is a remarkable parsha. We find the creation of our justice system as Israelites, and the giving of the decalogue. So initially we see the arrival of Moshe’s father-in-law Yitro (Jethro) along with Moshe’s wife and two sons. Yitro has come because he has heard about the miracles by Hashem, and perhaps to see what was to come at Sinai? Anyway, he sees Moshe spending all day answering questions and dispensing justice, and he suggests a better way. Why not appoint men beyond reproach who would not be tempted to capitalize on the system to grow their own wealth. In short, men who are trusted by the people to dispense justice fairly. They would handle the day-to-day business, while the more difficult questions would be passed on to Moshe. In short, Moshe would need to share the responsibility of leadership. Who might be selected to be a leader? This by Or HaChaim: “ ‘From amongst all the people, etc’ This means that Moses might find candidates acceptable to him, he should not appoint them until they also proved acceptable to all the people and the people asked for these men to be appointed as judges.”

The Netziv, a nineteenth century scholar points out one phrase in Torah according to Rabbi Jonathan Sacks. It was the words, “so too all these people will reach their place of peace.” It’s all about compromise, not unlike mediation, where both parties reach an agreement where both parties gain. This from Talmud Sanhedrin 6B:

“Rabbi Eliezer, son of R. Jose the Galilean, said: it is forbidden to mediate . . . Instead, let the law pierce the mountain [a saying similar to: “Let the chips fall where they may”]. And so Moses’ motto was: Let the law pierce the mountain. Aaron, however, loved peace and pursued peace and made peace between people . . . R. Judah ben Korcha said: it is good to mediate, for it is written (Zechariah 8:16), “Execute the judgment of truth and peace in your gates.” Surely where there is strict justice, there is no peace, and where there is peace, there is no strict justice! What then is the justice that coexists with peace? We must say: mediation.”

The law follows Rabbi Judah ben Korcha, according to Rabbi Sacks in favor of mediation with one condition, that the Judge does not know who is right or wrong. Thus began a judicial system for the Israelites. So, Moshe is encamped near Mt. Sinai. What is coming is a new covenant. Other covenants had been made, including with Noah and Abraham. But this one was different, in that consent had to be affirmed by the people for the covenant to be shared. Again, Rabbi Sacks offers, “There is no legitimate government without the consent of the governed, even if the governor is Creator of heaven and earth. I know of few more radical ideas anywhere.”

We are a people with a covenant, an agreement to observe as best we can 613 mitzvot, though time and circumstances have left some obsolete. We do not all observe in the same way, and we are a diverse people, united by this covenant, and each of us interpret in different ways. Imbedded in these laws were ideas incorporated in democracies today.

Indeed as a Jew living in 5783, I look towards our own system of government. The first to be chosen were the judges in Yitro. What is going on in our judicial system today? We are seeing judges appointed not for their adherence to a system of laws and a respect for precedence. Personal bias and political affiliation seem to come first. This can and will undermine trust in the very systems that are there to provide justice. In terms of our electoral system, systematic gerrymandering in several states erodes confidence that we are a nation of democratic values where the majority rules. Even today in Israel, a movement is afoot to remove power from the courts all in the name of their own power. We would do well to learn the lessons from Yitro, I think. Yitro has us distribute leadership, rather than keep it in the hands of the few. Oligarchs and monarchs throughout history have risen, then fallen for this simple reason. Lord John Dalberg-Acton wrote in 1867, “Power tends to corrupt, and absolute power corrupts absolutely.” Power distributed among many and with consent of the governed avoids this outcome.

Yitro was not an Israelite, rather a goy, another nation. This passage demonstrates good ideas can come from anybody, not just your own people. Without his sage advice, we never could have made the entire journey to the promised land. Jew and goy, we all carry within us that spark of the divine, and we all have a voice. I listened to an interview the other day by a woman who sat on a federal committee to study governments around the world looking for signs where internal instability could possibly lead to civil war. The USA was high on that list. To avoid that, in what is best described as a partial democracy at best, those voices can lead us from such a reality, or if silent, ensure a decline into chaos. Time will tell.

Shabbat Shalom.