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Traditional Congregation of Creve Coeur Seth D. Gordon, Rabbi Ephraim I. Zimand, Rabbi Emeritus |
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Traditional Congregation
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Reprinted from the Shabbat Bulletin -Year 5767 |
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September 1, 2007/18 Elul, 5767 Ki Tavo The Book of Deuteronomy (D’Varim) is a fitting conclusion to the Five Books. In Genesis (B’raisheet) we learn of our origins as humans, and then as Jews. In Exodus (Sh’mot) we learn of our becoming a people, uniting various tribes into one nation, with a Torah keeping us together. Various laws are introduced, teaching the people how better to live. Leviticus (Vayikra) expands the laws and teaches us that laws are for the society and rituals are for enhancing daily and seasonal activities of individuals and families. Numbers (Bamidbar) gives details of the experiences in the desert, preparing the Israelites for entering the Promised Land. Deuteronomy is Moses’ last preachments to a new generation of Israelites, born in freedom, better able to understand and to commit to Mitzvot as they live in the new land. In Ki Tavo, Moses reminds the Israelites of the Brit-Covenant they entered into with God. Moses, like every parent, warns them of the responsibilities: If they fail to uphold their promises, there will be consequences. In this portion, Moses admonishes the Israelites, and us, that failure to adhere to the Brit will bring curses upon us. However, blessings will follow adherence to upholding the Mitzvot. Two things stand out in Ki Tavo: First, be responsive to the needs of others, e.g. the poor, widows, orphans, and strangers. Secondly, serve God with joy and gladness. In other words, do Mitzvot out of a sense of gratitude for all we have. In this way, we can avoid the curses (consequences) and be truly blessed with the blessing “Blessed by you in your coming, and Blessed by you in your going.” Coming into life full of Mitzvot, and going or continuing through our children and their fulfillment of Mitzvot too. Rabbi J. Krause August 25, 2007/11 Elul, 5767 Ki Tetze The concept of free will is central to any religious view of life. If a person has no free will there can be no concept of morality, for there is no reality of choice (“We must believe in free will. We have no choice!” I.B. Singer) Yet there are some passages in the Torah that appear to take an opposite approach – they portray situations in which people are, as it were, stripped of their ability to choose. Perhaps the most famous example is in Exodus, where, after Pharoah shows his stubborness and perfidy through the first 5 plagues, Gd “hardens (or strengthens)” Pharoah’s heart. Another apparent example is in our Parashah, in the case of the ben sorer u-moreh (rebellious son). In the case of the rebellious son, the parents bring him to court, announce that they have tried to correct his ways and have failed, and the child (who is, according to our Sages, of Bar Mitzvah age!) is stoned to death. Rashi explains, following the Talmud in Sanhedrin that “The rebellious son is killed because of what he will eventually become… Torah says ‘Let him die innocent and let him not die guilty (of a capital crime).’ ” I think this explanation raises additional questions. In particular, how can we be so sure that the Rebellious Son will come to a bad end? By stoning him we are certainly precluding the possibility of t’shuvah! Surely we’ve all heard of, or perhaps know someone who has completely turned their life around through the power of t’shuvah – how can we be so sure that this individual will not do the same? It is as if we are saying his end is inevitable, as if he had no more power of choice. Perhaps we can find a hint of an answer in the famous maxim: “The reward of a mitzvah is another mitzvah and the outcome of a transgression is another transgression.” (Avot 4:2) If we focus on performing mitzvot then we find that the opportunities to perform further mitzvot just seem to multiply exponentially, and, unfortunately, vice versa. We can well imagine that there is a “tipping point” where mitzvah performance becomes so ingrained in our personalities that we find ourselves spontaneously performing Gd’s Will every moment of our lives. We can imagine another kind of “tipping point” in the other direction, where one has gone so far in the other direction that one is no longer given the chance to do t’shuvah (Avot 5:18). This can be seen as a natural consequence of repeated patterns of improper behavior rather than as a punishment per se. In other words, while the path of return is theoretically always open (as in the famous story of R. Elazar b. Dordarya) in practical terms it is as if the person no longer has free choice; his moral sensibilities are so numbed that they have become completely atrophied. If he is removed from the world before committing the terrible sins that are now inevitably in his future, he is saved from greater punishment/purification in the next world. In terms of the concept of gilgul (reincarnation), he is given the opportunity to return to another life with a much smaller burden of sin that needs to be expiated.
As if to provide the other bookend, our Parashah closes with the
commandment not to forget what Amalek did when we left Egypt, and to
exterminate Amalek. This commandment is incumbent upon us when Gd
will have “given us rest from all our enemies around us.” I think
that we can look at that state of rest as a time when we as individuals
and as the community of Israel have conquered our yetzer haRa –
that is, we have destroyed the evil within ourselves and will no longer be
projecting it into the environment outside ourselves, creating evil and
therefore enemies like Amalek. Let us all move towards that positive
“tipping point” and trust that our efforts will bear fruit b’siyata d’. August 11, 2007/27 Av, 5767 Re'eh In this parsha, Re'eh, and the next two parshot Moses is communicating the Almighty's ordinances, statutes, and commandments prior to Israelites
entering the land which they will possess. The instructions for the people once they reach the land in this parsha contains mitzvot ranging from
principles concerning laws of kosher animals to activities for providing for the poor. Moses is serving as a prophet, as a speaker sent by the Almighty,
but he is not prophesizing. What role(s) could we assign to Moses' statements? It can be argued that Moses is serving as a guide for the Israelites' path
for belief in one G-d. Underlying mitzvot activity is the idea that consequences of behavior are in the deed itself. One of the first ordinances in this
parsha is a ban on idolatry (Deut 12:2-3). An underlying message is that the Almighty's covenant with the Jewish people applies throughout eternity
and it will be applicable in the new land. It is not a contract that is subject to periodic renewal.
To whom is Moses speaking about behavior in the land? The main choices are either the people of Israel or individuals? I would suggest that
Moses is speaking to each individual because the opening word re'eh is in the singular and can mean either "see thou" or "behold". He is attempting to
connect past, present and future realities to give shape to their memory and experience . The memory and experience will shape their religious beliefs
which form the basis for Judaism. Moses' statements are directed at individuals to understand who they are and to create their collective memory as a
people. Moses is urging consensus concerning religious practice and belief, however individuals are given possibilities of creating distinct religious
experiences within the boundaries of Judaism. This consensus has often been difficult to achieve. For example, early arguments developed concerning
religious practices between Babylonians and Jews from the land of Israel, or in later time periods between Askenazim and Sephardim. An underlying
argument of this portion is that inheritance of past generations observing the Almighty's instructions will be significant for future generations.
Steven Puro July 28, 2007/13 Av, 5767 Ve'etchanan It is often said that the most convincing way to make your point is to put the “fear of God” into someone. The sermon that Moses presents in this week’s Parashahh, Ve’etchanan, challenges our understanding of this old and familiar adage. At this point in the narrative, time is precious for Moses; just as his tenure is about to expire, the Israelites are preparing to enter the Promised Land. As one of the last remaining opportunities to guide his people, Moses delivers what may be his strongest and most convincing argument for the maintenance and preservation of God’s commandments. That is to say, the purpose of Moses’ speech is simple: to persuade the Jews to continue to exist as Jews, to devote themselves to a Jewish way of life. Moses begins his persuasive sermon by evaluating the covenant between God and the Jewish People. According to Moses, the events of the Exodus and the Revelation at Mount Sinai are the outcome of a special relationship between God and the Jews. However, since Moses’ stay on Mount Sinai, this special relationship has become drastically more sophisticated; the Jewish People have been given the Torah. The Torah, including all of its laws, ordinances, and decrees constitutes the conditions upon which the Israelites must fulfill their covenantal obligations to God. Through his forceful description, Moses explains to the People that any failure in regards to these conditions will translate into serious and grave consequences. Through this rhetorical turn Moses attempts to put the ‘fear of God’ into the Israelites. One example of the described consequences within Ve’etchanan regards the forbidden worship of idols. Moses states there is no likeness of God – and therefore the worship of any image of anything is forbidden. Moses explains that the consequences for not following these laws are extremely serious – they will perish from the land they possessed and the Lord will scatter them among the peoples, and they will remain few in numbers among the nations. These consequences sound all too familiar. With the recent passing of Tisha B’av, we are once again reminded of the failings made and the consequences paid through our history. Even after the covenantal promise, the miraculous Exodus, and the events at Sinai, Moses’ rhetorical argument fails to persuade the People to follow the teachings of the Torah. Did Moses put a genuine ‘fear of God’ into the hearts of the Israelites? Or was the ‘fear of God’ simply not enough? Within the text The Sidrot, Abraham addresses Parashah Ve’etchanan by importing the insight of another towering Moses, Rabbi Maimonides, or simply the Rambam. The Ramban’s complicated interpretation has been abridged by Chill as such: “When God searches for solid ground to punish Israel he causes them to forget the divine laws of the Torah.” The theory proposed by Rambam, to borrow Chill’s description, “is rather difficult to understand and accept.” With all of the questions that this interpretation raises I find myself able to draw at least one conclusion. If the Rambam is correct, that God is prepared to contrive some good reason for severely punishing the Jewish People, Rambam may have inadvertently built upon Moses’ original argument within Parashah Ve’etchanan; he has certainly put the ‘fear of God’ into this Israelite. Steve Rosen July 21, 2007/6 Av, 5767 Devarim You may be familiar with a particular quote from the noted philosopher, Yogi Berra, who said “It’s déjà vu all over again.” It would seem that one might have a similar reaction to Devarim. In this parasha, Moses reviews some important events of the previous forty years in the desert, in particular emphasizing the story of the spies as an unfortunate point in the history of the Jewish people. To be sure, it seems reasonable for Moses to stress the consequences of disobedience. However, these events have already been presented in ‘real time,' so to speak, in the Torah. If the Torah is predicated on conciseness of information, what might be the significance of the repetition? It is noteworthy that Devarim is the parasha that is always read before Tisha B’Av. This Shabbat, designated Shabbat Chazon, is so named from the opening verse of the corresponding Haftarah, the ‘vision’ of Isaiah. What we find is that Isaiah is even harsher in his language than Moses in chastising the Jewish people. In describing the events of his time, Isaiah goes so far as to compare the actions of the people to those of Sodom and Gomorrah, implying that such conduct led to the exile of the Jewish nation. What’s going on here? Why the continued rebukes by the prophets? Isn’t admonishing the Jewish people one time enough? Well, obviously not. Being a stiff-necked people is a double-edged sword. On the one hand, it has helped us survive despite enormous adversity over the millennia. On the other hand, it results in a certain degree of arrogance and defiance that leads us astray. Perhaps the prophets are saying that their visions will continue to be necessary and need to be repeated until they are finally understood. Isaiah says, “Learn to do good, seek justice, strengthen the victim, do justice for the orphan, take up the cause of the widow.” Is this finally understood by all, or should it be repeated perhaps one more time for those who might have missed it? Paul Tesser July 14, 2007/28 Tammuz, 5767 Matos/Masei The first parasha of our double portion begins with vows and ends with vows. At the beginning of the portion we read the laws of vowing. The basic law of a vow is lo yachel d’varo; k’chol hayotzei mipiv ya’aseh – “He shall not profane his word; everything that comes out of his mouth shall he do.” At the end of the parasha we have the vow that the tribes of Reuven and Gad make to Moshe, that if they are given the just-conquered lands east of the Jordan, their troops will cross the Jordan as the vanguard for the other tribes and help conquer the Land. This promise is kept, as we read in the book of Joshua. Besides the obvious social benefit of being able to trust one’s neighbor, why does the Torah place so much importance on keeping our word? I think we can find one answer in the beginning of Bereisheet. Gd created humankind in His image as it were; as Gd is creative, so we are creative, albeit on an infinitely lower level. Gd breathes into Adam’s nostrils the breath of life which Onkelos renders as Gd’s making people “speaking beings.” Just as Gd created the entire universe with 10 utterances (see Pirke Avot V:1), so we can create reality with our speech. Just as Gd defined the categories of halachah by speaking to Moshe Rabbenu, so we can create new halachic categories for ourselves or others by speaking. For example, if I make a vow not to eat apples for the next 30 days, apples become as forbidden to me as pork. If I go ahead and eat an apple, the punishment is the same as for eating pork. By taking this vow I have created a new reality in regards to myself and the apple. It is a different reality than existed before or will exist after. A second example: if we light the candles early on Friday night and accept the sanctity of Shabbat on ourselves, we are immediately guilty of violating Shabbat if we perform any of the forbidden labors, even if objectively the sun is still shining brightly. We have, with our utterance, created a new reality for ourselves. The essence of a vow is to sanctify something. Sanctifying something means to set it apart from the mundane. In a sense our uttering a vow reverses as it were Gd’s utterances. Gd’s utterances set the entire vast creation in motion, spinning “away” from Gd as it were through all the levels down to the physical world we inhabit in our bodies. What we do when we utter a vow of sanctification is to take the physical object (the apple, or even our created selves) and bring it back “towards” Gd. How powerful is the potentiality of our speech! To return to the pasuk (verse) at the beginning of the parasha, our Sages interpret yo yachel d’varo – if he doesn’t profane his speech, if he doesn’t waste this awesome power on the trivial and the debased, k’chol hayotzei mipiv (H”) ya’aseh – everything that comes out of his mouth (HaShem) will uphold. Gd has given us the power to bind all of creation back to its source. May HaShem bless us and strengthen us so that we always use that power properly! Rafi Rabinoff July 7, 2007/21 Tammuz, 5767 Pinchas This Parasha begins with the conclusion of the famous episode that began in the previous Parasha, Balak. Pinchas, Aaron’s grandson, who, based upon his love of God and the Jewish people, zealously kills Zimri, an Israelite prince, and Cozbi, a Midianite princess who were blatantly engaged in sexual activity in front of the nation at the entrance to the Tent of Meeting. Though many wanted to condemn Pinchas as a murderer, God rewarded him for his act of love to the Almighty by stopping the plague that had befallen the Israelites for their desertion of Hasham and their inducement by the Moabite women to worship Baal-peor. During that plague 24,000 Israelites died and many more would have if not for Pinchas’ action. God also instructed Moses to bless Pinchas with God’s covenant of peace and to bestow upon him and his descendants God’s covenant of eternal priesthood. Because of its sexual content and the intrigue of this story, much has been written and much could be elaborated on regarding the story of Pinchas, but I want to discuss another section of the Parasha. The portion of the Sedra that discussed Moses’ selection of a successor after he learns of his own impending death intrigued me. Moses, although probably hoping that his offspring would be the one to replace him, puts the welfare of the people before his personal desires and asks God to provide him with the person to be chosen to lead the Jews. Moses says to God, provide me with a successor over this assembly “who shall go out before them and come in before them, who shall take them out and bring them in; and let the assembly of Hashem not be like sheep that have no shepherd”. In other words, Moses wanted someone who would not only be there to tell the people what to do, but someone who would be a true leader and lead them into battle when that was necessary and be there to guide them back and show them the way. He wanted someone who The Children of Israel would feel strongly about and would desire to emulate. Of course, we all know that this leader was Joshua, the faithful follower of Moses and God’s servant. Moses was very comfortable and confident of this choice. He knew the Israelites were in good hands and would accomplish those things that would be left undone during his lifetime. How relevant and personal this section was to me and to Traditional Congregation. As my term of office comes to an end, I too am comfortable and confident that my successor, Alan Rosenberg, will be a terrific leader who will lead our congregation to ever greater heights of success and accomplishment. I know that Alan and our new Executive Vice President, Naomi Fishman, and the outstanding team of Vice Presidents, Executives, and Board members who have been chosen and have agreed to work with them will be able to accomplish many of the administrative objectives that I was unable to complete during my term. And, I can’t thank Rabbi Zimand enough for all the help, guidance, insight, and encouragement that he provided during our search for his successor as our spiritual leader. Because I worked so closely with Rabbi Zimand during these past number of years, I know how important it was for him to leave knowing that Traditional Congregation would be well taken care of when he left. Though I can’t speak for him, I believe he too feels comfortable and confident that Traditional is being placed in good hands with Rabbi Gordon as our new leader. And so, as I’m sure Moses felt at the end of his leadership, this assembly is going from strength to strength. L’Dor V’dor Jerry Chervitz June 30, 2007/14 Tammuz, 5767 Balak Balak, king of the Moabites, having seen what the Israelites did in battle against the Canaanites, Amorites and Og, king of Bashan, joins with the Midianites to hire Bilam, a prophet of God, in an attempt to defeat Israel by other than military means. God, however, would not allow Bilam the words to crush the Israelites, but their own immorality kills 24,000 of them. Pinchas, son of Elazar, son of Aaron, by taking drastic action, puts a stop to the deaths. The Torah is not particularly known for its sense of humor. Yet this week’s Torah section contains some very subtle, albeit serious humor. After finally getting reluctant and limited approval from God, Bilam sets out on his donkey to join Balak. God is angered with him for the alacrity and intentions with which he undertakes this journey and places an angel on the road to bar his way. However, Bilam, the seer of God, does not see it, but his donkey does, becoming, thereby, as it were, God’s seer or prophet. Three times the donkey turns away from the angel. And three times Bilam strikes his donkey. After the third time, the torah says (Nu. 22:28, 29), “God opened the mouth of the donkey who then said to Bilam, “What have I done to you that you have struck me these three times” Bilam responded to his donkey (Bilam, who is accustomed to hearing unusual voices, is, however, unable to distinguish between the communication of God and his donkey): “Because you have mocked me. Had I a sword in my hand, I would have killed you this instant.” Bilam is on his way to use words to annihilate the Children of Israel, God’s People, and yet he can do nothing to his donkey because he does not have a sword in his hand! The text is subtly humorous, but its message is clearly serious. One is a prophet of God, not necessarily because of inherent qualities, but because God chooses him/her. Even a donkey can be God’s seer, if God so chooses. The prophet’s ability to perform extraordinary deeds also flow from God. Bilam can no more defeat the Israelites for Balak than he can kill his donkey. His words can only have the effect God wants them to have. Rabbi Ephraim Zimand June 23, 2007/7 Tammuz, 5767 Chakat The ritual of the Red Heifer has perplexed scholars for centuries. Even King Solomon could not fathom its deepest meaning. How can the ashes from the heifer make someone who is ritually impure (“Tamay”) pure (“Tahor”) and defile any person who is participating in the act of purification? If we look at this same situation from a medical perspective, it might give us some insight into this enigma. A doctor who treats contagious people with antibiotics can cure them and make them healthy. At the same time, he might catch the disease from them and might have to stay quarantined until she/he can be cured. If this can happen medically, then why not ritually – with the greater lesson being that the Israelites had to isolate themselves from their pagan neighbors to stay on the pathways of truth and righteousness and to continue to walk with God. While the temptations to stray today are different, they are, perhaps, even more difficult to recognize, thus making it even harder for the Jews of today. What struck me even more was the missing 38 years between the story of the Red Heifer and the death of Miriam. Why are they omitted without further commentary? We know that anyone 20 years or older associated with the incident of the Golden Calf was deemed unworthy of entering the Promised Land and had to die in the desert. The Golden Calf made all of the adults ritually impure. But just as the Red Heifer can atone for ritual impurity, so can the death of righteous person – Miriam. It is not surprising, then, that the story starts again once the Israelites are purified by Miriam’s death and ritually ready to realize their goal. Many times our lives may seem in limbo as we float along without direction or the sense of being in control of our own destiny. Or perhaps we don’t like who we are or what we’re doing. We can wander aimlessly like our ancestors waiting for some outside incident to give us direction and purpose. Unlike our ancestors, we are not condemned to this fate by God. And while it may not be easy to objectively see our alternatives and choose the best one, we have the capacity to make these decisions. Unlike our ancestors at the time of the Golden Calf, we can determine who and what we will be. In this light, the lesson of the missing 38 years is one of hope and inspiration rather than doom and despair. Richard O. Fine
June 16, 2007/30 Sivan, 5767 Korach From the first word, Vayikach (he took), trouble looms. According to Rashi, this means that he (Korach) took himself off to one side to be separate from the assembly of Israel. One who separates himself from the community cannot be truly interested in following the Mitzvot (Commandments). We have 613 Mitzvot, and no single individual can perform them all. Some are specific for men, some for women, some for priests, Levites, or Israelites – we all play a role. Korach’s lust for recognition and power led him to engineer a dispute which challenged Moshe’s authority. In so doing, he attempted to split the community. Korach gathered Datan and Aviram, and 250 “princes of the assembly,” and used what appears to be a reasonable argument to confront and discredit Moses and Aaron: Since we all heard the Almighty at Sinai, we are all holy…” so why do you exalt yourself over the congregation of HaShem (G-d)?” (Bamidbar 16:3) In this sentence the work Kidoshim (Holy), used in reference to Korach and his followers, is spelled without the Hebrew letter Vav. The full spelling of the word Kadosh, when referring to G-d, always includes a Vav, since only G-d is capable of “perfect holiness.” In this case, the missing Vav symbolized that “Korach’s insistence of the holiness of the Jewish people was insincere; his motive was self-aggrandizement.” (Attributed to Rokeach, in The Widsdom in the Hebrew Alphabet, by Rabbi Michael L. Munk). Since today is Shabbat Rosh Chodesh, we read the Haftarah (from Isaiah) that makes reference to both Shabbat and Rosh Chodesh. Interestingly, the Haftarah also deals with rebels, who have gone as far as to worship idols. Their punishment, in a way, parallels that of Korach, Datan and Aviram, and the 250 princes of the assembly: “…Of those who rebel against Me, for their worms will not die and their fire will not go out, and they shall be a disgrace for all flesh.” (Isaiah 66:24). Sam Ockner June 9, 2007/23 Sivan, 5767 Shelach G-d told Moses “send out spies, twelve in all I do advise.” The land with milk and honey flowing, gorgeous fruit and fertile for growing…But ten said, “we can’t do it, now we can’t, we’re like grasshoppers, even ants.” Caleb and Joshua didn’t agree with G-d, “we’ll win, you shall see!” The people said to Egypt, let’s retreat so we don’t die in this desert heat. Then they agreed that they had sinned. But G-d decreed 40 years they’d spend and not see the promised land in the end. G-d their Teshuvah didn’t accept, It wasn’t complete, though ‘twas adept, their sin they did not admit, “but that” G-d said “that face to wit.” And I myself have stretched the truth about those “spies” which they weren’t called forsooth, but anashim on a mission simple just to look, not make a pimple, explore, not spy, they were told, but ten came back much too bold. So recall then assigned a task, do it, not more than what’s been asked. Later about tzitzit to remember G-d’s commands, when you’re bogeid (rebellious), G-D a begged (garment) sends, that was true for Adam and his mate, they ate the fruit, G-d put clothes on their plate. A lesson for us all, trust in G-d, Let’s then stand tall and we won’t fall. Stronger each single Jew, local communities and the whole Nation too learn more, do much, this we must, with that old watchword, “In G-d we trust.” Isaac Boniuk June 2, 2007/16 Sivan, 5767 Be'halot"cha The torah portion Be'halot"cha continues discussion of the Jewish people's journey as a generation of the desert. Among elements in this portion are information about the candelabrum in the Tabernacle, tasks of Levites as distinguished from those of the rest of the Jewish people, reinstruction about the Passover celebration, and the significance of the shofar. In the journey of this generation there are developing relationships between the Almighty and the Jewish people and means through which the Almighty's word and promises will be kept and fulfilled to them. Designated roles for Levites would be part of this evolving relationship. Levites would assist cohanim in caring for the Jewish people and protecting physical and spiritual elements of the Tabernacle. Why was the entire congregation required to observe the purification, cleansing, and sanctification of the Levites through sacrifices and offerings which created atonement for the Levites (Num 8:5-19)? Rashi offers the distinctive thought that assigning Levites their particular roles and duties would symbolically expiate the Jewish people from the sin of the Golden Calf. From the perspective of this generation of the desert, two possible linkages emerge concerning the Jewish people's connections to the Almighty. First, the Jewish people need a means to expiate the sin of the Golden Calf in order to move forward and be able to observe and obey the Almighty's instructions, such as the Cloud of Glory which directs the movement of the camp and the keeping of the Passover. In the later, the Jewish people are reminded that the offering of the Passover lamb was a command of the Almighty. Recall that the first Passover was celebrated in Egypt. Second, the induction of Levites represented a growing confidence in the Jewish people's current and future relations with the Almighty. This confidence will be important for the way that Jewish people interpret or understand their lives. Steven Puro May 26, 2007/9 Sivan, 5767 Nisha What would you dare to dream if you knew you couldn’t fail? If you know me well enough, you know that I have a different view of things than most people. I think a lot about things. Actually I think way too much about things. When I was younger I wanted to be a philosopher but I am just a horrendous writer! So now you get to experience my strange thinking and my horrible writing style. Basically, I am writing this Torah Commentary because this was my Bat Mitzvah Parasha in 1984. And also because I have a few ideas I want to present. Actually it is more than ideas, I have challenges! (1) First of all I challenge everyone in the congregation to write at least one commentary each year. Pick your favorite or one that challenges you, either way I would love to read what you write! Contact Zumi and tell him which one you would like to do. Chapter 6, Verse 24-26 is the Priestly Blessing. Please take a moment a read it. It is simply beautiful. Each week I get the honor and pleasure to experience my children being blessed by Zumi. The children run to the table to get their blessing. Their eyes light up and for just that brief moment the children are actually calm. That in itself is a blessing to me! Unfortunately, I never had the pleasure of being blessed by my parents each week at the Shabbat table. It is just not their thing. When Zumi’s parents are in town they bless him. I get such joy watching him receive his blessing and he looks forward to being blessed. It is really such a sweet tender moment seeing both his parents place their hands on his head. (2) Please, bless your children. Let them experience your love for them and enjoy it for yourself. And then tell me if you enjoyed it as much as I. Towards the end of this Parasha 7:12 the tribal leaders bring offerings. In that same spirit of giving or offering, I want everyone to think for a moment. Think of your stomach. Are you hungry? Probably not. But if you are hungry I am sure you are not starving. The service will end soon, you will go to Kiddish or go home and eat and then you will be satisfied. There are so many people who are rarely satisfied after they eat. These people are starving everyday. They rely on the food we give. So for my third challenge (3) I want everyone, the next time you go food shopping, to buy not just one item to donate, but an entire meal. Pick a meal you will be having and buy double. Pasta, sauce with a couple cans of vegetables, some juice and a dessert would be a great start. Or go to Sam’s Club and buy a case of tuna, peanut butter, cereals, juice boxes, water, or vegetables. Donate what you like to eat and I am sure someone else will enjoy it as much as you. Let’s see how full we can make our shopping cart in the lobby. Each time you complete my challenge, let me know. I am curious if anyone actually does read this and let me know how it changes you. Dare to dream, you won’t fail! Caryn Brody May 19, 2007/24 Iyar, 5767 Bamidbar (Numbers 1:1-4:20) The new book -Bamidbar-/Numbers starts a journey for the Jewish people and the beginning of that journey is always read the week prior to Shavout, the time for receiving the Torah. What type of journey do the Jewish people need to experience in order to receive the Torah? The journey could be spiritual, physical, or a change in consciousness for the society The journey can occur on an individual or a collective level. The parsha Bamidbar seems to emphasize the later level. An initial point in the idea of Bamidbar is that it is an uncultivated and barren place. This week’s parsha begins “and the Lord spoke unto Moses in the wilderness of Sinai, in the tent of meeting”. (Num 1:1) What challenges does the uncultivated and barren place give to the Jewish people? What would your first action be if you find yourself in this situation? Immediate actions were to determine the number of individuals who constituted the Jewish people and designate them by tribes. The society required new organizational patterns to survive. Two key elements were tribal camp patterns with each tribe playing a distinctive role for protection of the Tabernacle and each tribe, except Levites, participating in military activities for societal defense. The creation of the role for the Tribe of Levites to care for the Tabernacle indicates another part of the Jewish people’s religious experience. Rashi argues that the Levites were to assist Aaron in his responsibilities for the Tabernacle. They were required to encamp closest to the Tabernacle and be responsible, among other activities, for taking it down and setting it up as the Jewish people pursued their journey (see Num 1:44-53). These activities exempt Levites from military service. The care for the Tabernacle would ensure the Almighty’s presence as it accompanied the Jewish people on their journey. During the Jewish people’s 40 year journey, as outlined in the book of Numbers, we can ask what other elements demonstrate the presence of the Almighty? In the Book of Numbers and this particular parsha—Bamidbar—the Jewish people begin a search for their religious existence; and a search for understanding of the Almighty. Steven Puro May 12, 2007/17 Iyar, 5767 Behar-Bechukotai In the double Parasha of Behar-Bechukotai, one theme that repeats itself is the laws of Shmita. One can only imagine how these laws must appear to an outside observer. It took the nations of the world thousands of years to begin to understand the concept of Shabbat, a day of no work. While most people do not observe Shabbat the way the Jews do, the concept of taking at least one day off from your daily work has taken hold in most of Western Society. However, I would suspect that the concept of giving your land a “rest” once every seven years would still be a foreign concept to most, if not all, nations of the world. This week’s Torah portion also includes the Tochachah (admonition), in which G-d warns the Israelites what will happen if they do not follow His commandments. I remember learning as a child that this section of the Torah refers to the destruction of the First Temple and its aftermath. This is the opinion of Ramban, who goes on to explain that the second Tochachah refers to the destruction of the Second Temple. I remember being fascinated by this, that the Torah actually predicted the calamities that would befall the Jewish People. I was also impressed by the fact that the length of time between the Destruction of the First Temple and the rebuilding of the Second Temple, was determined by the number of shmita years the Israelites did not observe during the First Temple Period. Now that I’m a little older, I’m not sure the math works our perfectly, but it’s close enough. The text seems to support Ramban’s theory that even as G-d remembers the Covenant, it does not necessarily mean that G-d would end the exile or return Israel to its former glory. In fact, we are still living in that exile today, as a majority of the Jewish People has not lived in the land of Israel since the destruction of the First Temple. However, in our lifetime, G-d willing, we will witness the reversal of this punishment, and a majority of the Jewish People will once again be living in the land that was promised to our ancestor. After 2,600 years, perhaps the Jewish People will finally merit the ultimate redemption. May it come swiftly, speedily, and soon. Zumi Brody May 5, 2007/17 Iyar, 5767 Omer When our oldest daughter Dena was wed to Mark, I found myself in deep thought. A dear friend came by and said, "Loosen up Avi. Enjoy it. You'll have time to think later." This exchange helps to shed light on the mandate in this week's portion to count 49 days between Passover and Shavuot. (Leviticus 23:15) Sefer Ha-Hinukh asks why we begin the count from the second day and not the first day of Passover. The way Jewish ritual approaches celebratory and tragic moments in life may reveal the answer. Consider the painful experience of death. Halakha insists the bereaved be able to become totally involved in the tragedy to the extent that family members are relieved from performing affirmative commandments between death and burial. Only after burial does the period ofShivah, of deep reflection set in. Similarly, in moments of joy. When leaving Egypt, Am Yisrael was immersed in the euphoria of the Exodus. Only following that euphoria, which manifests itself through the Passover Seder, do we begin counting towards the receiving of the Torah - the event that gives meaning and purpose to the Exodus. Jewish law allows for the full experiencing of the event. Only then does it ask for separate distinct moments of evaluation. My son Dov noted that there is psychological benefit to this principle. After all, when something of import occurs, we should be encouraged to feel deeply and wholly what is happening. We should literally be in the moment. Only afterwards, from a distance, can we step back and with clarity, contemplate the significance of the event and begin to put it in perspective. Not coincidentally, this portion is read between Israel Independence Day and the anniversary of the liberation of Jerusalem. Some erroneously suggest these days should be de-emphasized as we are in the post - Zionist era. To the contrary. These days deserve greater focus as we are, in fact, in a new, even more challenging phase within the modern Zionist period. For fifty years we ecstatically celebrated the coming into being of the State. Now begins the more reflective period of looking inward and defining what is the significance of the State to the Jewish people and the world at large. Evaluating only after the event occurs, is a lesson for all of us. For me and my wife, Toby, it came most recently with the birth of a grandchild, to our children Elana and Michael. When the news came, we were absolutely "flying." Only days later, at his bris, did we begin to intellectualize what occurred, and did the experience take on new meaning. And that's why we begin counting from the second day of Passover -so we can enjoy moments when they come and then afterwards take the time to reflect and anticipate. Rabbi Avi Weiss April 28, 2007/Iyar 10, 5767 Acharei Mot/Kedoshim The root meaning of the concept of “the holy” in the holy language is separation. Rabbi Adin Steinsaltz, in his work The Thirteen Petalled Rose, suggests that separation “implies the apartness and remoteness of something.” He furthers explains that “the holy is that which is out of bounds, untouchable, and altogether beyond grasp; it cannot be understood or even defined, being so totally unlike anything else. To be holy is, in essence, to be distinctly other…consequently, the only one who can be called holy is G-d; and the Holy One, Blessed be He, the Highest and the Holy One, is unlike all else, being immeasurably remote, elevated and transcendent.” This being said, it is curious that we are called to holiness in this week’s parasha…”…you shall be holy, for I, the Lord your G-d, am holy.” (Leviticus 19:2) Although I have read these words many times I found myself contemplating “holiness” in a new way after studying Steinsaltz. We speak of the dissemination of holiness throughout our world, on many levels, and in all of its constituent parts – time, place and the soul. Parashot Acharei Mot and Kedoshim and Haftarah Acharei Mot all share the theme of holiness. In fact its constituent parts are transformed into a matrix when they are all read together. For the Jewish people the holiness of time, place and the soul become one. However, I find that no matter how we define or give voice to the idea of holiness it remains as elusive and remote as the word implies. I often wondered, what is the work of holiness? Is it Torah study and learning, prayer, blessing and thankfulness? I think that in this double parasha and haftarah we learn that holiness can only be actualized through action. If, as a Jewish people, we understand that the purpose of creation is to make for G-d a “dwelling place in the lower world” (Tanchuma, Nasso, ch.16) Then, the commandments, of the parashot become paramount. How do we become a holy people? Through action! How does the Land become holy? Also through action! How is Shabbat holy? Through action. Behavior, then, is the essence of holiness. Our behavior transforms us. Unlike Nadav and Avihu, if we were to find ourselves poised at the moment of the ultimate ecstasy, the highest possible connection to G-d, we should remember the lesson of their death. We must not strive to “cleave onto G-d” sacrificing the work of the soul. Each day I share with our children the profound idea that only they can do each mitzvah for themselves; they must take responsibility for G-d’s commandment…”you shall be holy”, our behavior defines us. Cyndee Levy April 21, 2007/3 Iyar, 5767 Tazria-Metzora Sacral ineligibility (tumah) and the return to sacral eligibility (t’harah) are the major themes of this week’s double portion of Tazria – Metzora. After the Kohen inspects a bodily anomaly and declares the person tameh (sacrally ineligible), the Torah tells us: “The person in whom is the malady, his clothes shall be cut and his hair shall be left disheveled…"(Lev. 13:45) Rent garments and disheveled hair are scriptural indications of a bereaved and grieving person. This can be seen from Moses words to Aaron and his sons Elazar and Itamar at the death of his sons and their brothers, Nadav and Avihu, on the day the Tabernacle was dedicated when they were instructed not to mourn the loss. Moses tells them: “…you shall neither dishevel your hair nor rip your clothes…” The question is what might there be about a sacral-ineligiblizing malady that requires simulating the behavior of a mourner? Please take some time to think about this question and share your thoughts with me and the rest of the Congregation during our Torah discussion. EZ April 14, 2007/26 Nissan, 5767 Shmini When Aharon and his sons brought the sacrifices to the altar, they followed all the commands of Moses. After a fire came forth from Gd and consumed the sacrifice, all could see that Gd accepted and approved of the offering. Then Aharon’s sons, Nadav and Avihu, holy and pious priests, with the best of intentions, longing for an even greater closeness to Gd, brought “a strange fire.” But Gd had not commanded them to do this. Gd sent forth another fire which consumed the souls of Nadav and Avihu, and they died. Rabbi Dovid Green writes that “it was their unbridled desire to come close to Gd that got them in trouble. Their souls were drawn like magnets to Gd’s presence, and they were not protected, since their deed was not the performance of any commandment given to them.” Nehama Leibowitz writes that they “did not offend against any ritual precepts but sinned by reaching for God through the dictates of their own hearts rather than through the path set by God. Submission to the yoke of Heaven – the ultimate aim of the Torah – was here supplanted by unbridled religious ecstasy. Hence their punishment.” Nadav and Avihu thought they knew what was right and what Gd wanted. They even thought they could improve on Gd’s commandment by drinking wine to enhance their joy in serving Gd. So they acted on their own without consulting their father or Uncle Moshe or even each other. If they had talked together before acting, they might have been more restrained. In effect, each man looked into himself for what was best and true and not into our traditions. They were in such a hurry to become the authorities, to replace their elders, that they asked each other, “When will these old fellows die that we may take control of the community?” Where do we look to find what is good and true? Most of us here today do look to our own minds, developed to a great extent by our Western secular heritage, for our values. We do not tend to take the written Torah and all the ancient commentaries as literally as our ancestors did. Are we running away from our ancestors’ Torah truth? Do we try to change how the Torah has been understood for centuries because we want to be modern and relevant and more acceptable to everyone else? Are we asking, “Don’t we know enough now to make the decisions for the community?” We may want to think about the consequences for us and for our descendants. Shabbat Shalom Shlomit (Susan) Fleminger) April 7, 2007/19 Nissan, 5767 (Pesach) A Thought for Passover Passover and what it symbolizes – the right to be free – has been a perpetual inspiration for people to throw off the yoke of oppression and servitude. One of the first symbols of the American Revolution was a medallion with a picture of the Jews fleeing Pharoah’s army through the Reed Sea and the legend “Resistance to Tyrants is Obedience to God.” However, even in the annals of freedom festivals, Passover is unique. The Jewish celebration of Passover – the Festival of Liberation – is a remembering and experiencing of the slavery, as well as the freedom. The famous four questions are divided into two concerning the enslavement and two concerning the redemption. The special Passover foods and symbols, through which we personally experience the events that occurred thousands of years ago, are similarly divided. The bitter herbs, the salt water the Charoset are reminiscent of the bitterness of slavery, the tears of the enslaved and the mortar used by the slaves. The Seder meal and the injunction to recline are symbols of the opportunities available to the free and independent; the Karpas vegetable is a symbol of the Spring or the emergence of life after death which characterized the emergence from soul-death of slavery to the life of freedom. And the matzah itself, which is Passover’s most outstanding food, is a symbol both of slavery and freedom. We eat matzah firstly because, as the Torah reports, the dough the Israelites took with them from Egypt did not have a chance to leaven – symbolizing the rush to freedom, but we also eat matzah because, as the Haggadah has it, it is the “poor man’s bread our ancestors ate in Egypt” – a symbol of the poverty and distress of slavery. When a people remembers only the glories of independence, and tries to forget the sufferings and oppression that led it to seek liberty in the first place, it is not surprising that the nation can in turn oppress and persecute others. But when a people remembers and experiences the sufferings of oppression as well as the glories of independence – with every mouthful, so to speak – it is bound to be more careful of the God-given rights of others. EZ March 31, 2007/12 Nissan, 5767 Tsav Tsav examines Temple practices concerning thanksgiving offerings, such as burnt offerings, sin offerings, guilt offerings, high priest’s offerings, and peace offerings. It concludes with a discussion of the portions of the Peace Offerings which are allotted to the Priests and their installation ceremony for serving in the sanctuary. The main role of the High Priest is to maintain an attribute of peace “to unite the entire nation." This role is distinctive since there is no mention of the Almighty. The first High Priest is Aaron. Moses anoints Aaron and his sons before the whole community of Israel based upon the commands of the Almighty as conveyed through Moses (Lev 8:10). N. Leibowitz and others compare various types of sacrifices in Vaykira (last week’s portion) and Tsav. She argues that in Tsav the details of services and sacrifices “are provided for the benefit of priests and in Vaykira they are provided for the Children of Israel (Lev 1:2)." In Tsav the offerings are in a different order with the peace offering (shelamim) being the last one. Does the different ordering of offerings for the Children of Israel and the priests reveal different relationships between the way thanks is given to the Almighty. For the Children of Israel, thanksgiving is based upon remembrance of the wonderful work the Lord has done for them. Rashi refers to several reasons for giving a thanksgiving offering including travel through the wilderness and recovering from an illness. In the thanksgiving offering what is the role of the Almighty in relation to the individual? There are several answers that can be selected, The Almighty may be a source of authority, as an entity beyond our knowledge, as a creator, or as a kind loving parent. Other answers or a combination of some of those mentioned above can be considered. Steven Puro March 24, 2007/5 Nissan, 5767 Vayikra A theme that runs through all of Jewish thought is the primacy of the trait of humility. Thus, for example, Moshe is singled out as “more humble than any person on the face of the earth.” Moshe receives his call from within the lowly thorn-bush and Israel receives the Torah on lowly Mt. Sinai. Our Sages even describe Gd as being humble: “R. Yochanan said: Wherever you find Gd’s grandeur extolled, there you find His ‘humility’ as well.” (Megillah). (R. Yochanan goes on to give one example each from Torah, Nevi’im and Ketuvim.) In the Middle Ages, Ramban describes humility as “the finest of all good character traits.” (Iggeret HaRamban) There are two places in our parashah as well where our Sages bring out the beauty of humility. The first word of the Parashah (and of the Sefer) is Vayikra, which means “He (Gd) called (to Moshe).” The orthography in the Sefer Torah is unusual – the aleph at the end of vayikra (vav-yod-kuf-aleph) is written smaller than the other letters. Were the aleph not there the word would be “vayikar” which also has the meaning to call, but has less pleasing overtones as well – it conveys the idea of happenstance and of impurity. This is the way Gd “called” to the wicked Bilaam, and our Sages tell us that Moshe, in his humility, didn’t want to write vayikra and make himself look better than Bilaam. Gd insisted, so Moshe compromised and wrote the aleph smaller than normal, and Gd acquiesced. The Midrash tells us that the ink that Moshe “saved” was applied to his face and from it his face shined forth such a brilliance that nobody could gaze at his face, and he had to wear a mask or a veil to go about in society (as we read in parashat Ki Tisa). Later, in describing the meal offering (minchah), which was the least expensive offering and therefore was brought by the poorest members of society, Torah says “If a soul will bring a meal-offering… .” In the case of animal or bird offerings, the more generic “If a person will bring… .” Thus the poor and the humble are described in more glowing and heartfelt terms than the rich and powerful. What then, is this quality of humility, and why is it so great? Certainly Moshe Rabbenu was neither timid nor foolish. He more than anyone was fully aware of his level of prophecy, and that he was closer to Gd than anyone before or since. I think that it is precisely this closeness to Gd that made Moshe Rabbenu so humble, and conversely, his humility allowed him to get ever closer to Gd. How so? Any of us who have had the privilege of being around a truly great person knows how humbling the experience can be. It is as if we have a model of the ideal human being in front of us, and it serves to highlight to us our failures and shortcomings. It is as if all our rationalizations and excuses just fall by the wayside, and we see ourselves as we really are. This is not a negative thing -- the inspiration and insight we receive from that person’s very presence propels us to improve ourselves and to make ourselves closer to the ideal that is before us. If this is true of a great person, how much more so when we stand in the presence of the King of Kings! In that bright light, t’shuvah is almost automatic, for we know that no matter how we twist and turn things, we can’t fool Gd. So we give up trying to fool ourselves as well. If closeness to Gd leads to humility, humility also leads to closeness to Gd. A truly humble person can evaluate his/her own status vis-à-vis Gd and Gd’s universe most accurately. Compared to Gd’s infinity, our finite lives are nothing. When we gain this perspective we cease to evaluate all the pettiness of our lives as having any worth. And when we do this, we finally get our ego out of the way and allow Gd to bring us close to Him and to shower us with blessings. In this surrender our lives finally become full and worth living. Rafi Rabinoff March 17, 2007/27 Adar, 5767 Vayakhel In Vayakhel the
parasha focuses upon community. After the episode with the Golden
Calf, what sort of community will be formed by the people of Israel? The building of the Tabernacle creates a
collective identity for the community to create a place for the presence
of the Almighty in the midst of the people. In this parasha there is an underlying tone of atonement. Does the community of Israel in specifically observing the commands of the Almighty and bringing these freewill gifts atone or seek to atone for their previous actions? Steven Puro March 10, 2007/Adar 20, 5767 Ki Tisah Show Us Your Glory! One of the most striking and emotionally tense moments in the entire Torah occurs in this week’s Parasha. Moshe, in a fit of spiritual passion, exclaims to God, “Please! Show me Your glory!” (Ex. 33:18). Moshe, it seems, had a dream: to experience an intense moment of unbridled God-consciousness. We can picture Moshe, utterly exhausted from pleading on behalf of the Jewish people after their sin with the golden calf. He is finally triumphant in securing God’s promise to always lead and love our people. After having worked so hard for the needs of the Jewish people, he allows himself to ask for his one wish. In the words of the great commentator Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, Troyes, France), “Moshe perceived that it was a time of God’s good will, and his words were accepted, so he continued to ask that God show him the appearance of His glory.” We would expect that God would grant Moshe’s wish. After all, Moshe was a pretty holy guy. He did split the sea and receive the Two Tablets and all. Yet instead God tells Moshe, “you cannot see My face, for no person shall see Me and live” (33:20). This is generally understood to mean that no matter how great a person you are, even if you are “holy Moses,” pure God-consciousness and spiritual connection are unachievable. As usual, however, the Talmud comes and complicates things (in a good way of course!). The Gemara in Brachot 7a comments on this verse, “So said God to Moses: When I wanted to show you My face in the burning bush, you did not want to look, as it says, ‘And Moses hid his face, for he feared to look upon God’ (Exodus 3:6). Now that you want to, I am not willing.” Clearly, pure God-consciousness and spiritual connection are achievable! Was God being stubborn? Was God saying, “You had your chance”? That may be one reading of the Talmudic text, but after a second reading I believe the Talmud is teaching us an important lesson about spirituality and finding God in our lives. Approaching God at an “opportune” time and seeking a spiritual connection is not the correct path to experiencing God’s glory. Rather, we must be conscious and aware of the moments that God approaches us. These may be moments when we are called upon to perform a mitzvah, do an act of kindness for another, or be a loving parent or child. All these are “burning bush” moments. Will we be there to answer God’s call? Many of us have the same dream as Moshe - to experience a deep and spiritual relationship with God and Judaism. If we seek out the burning bushes in our lives, those moments when we are called on to become God’s partners, then we will surely merit to experience that which Moshe dreamed about- a clear and beautiful vision of God’s glory. Shabbat Shalom. Ross Shapiro
March 3, 2007/13 Adar, 5767 Tetzaveh
This week’s portion, Tetzaveh, gives
myriad requirements for the people in order that they will continually
recognize that ..."I will dwell among the children of Israel and will be
their G-d." (Ex:29:45). In the first sentence of the portion (EX 27:20)
the Almighty gives Moses authority "to command" the people of Israel to
perform tasks that will lead to key elements of religious observance.
"Thou thyself command the children of Israel to bring thee pure oil...to
cause the lamp to burn continually."
N. Leibowitz offers a distinctive
Midrash that sees the lamp, ner tamid, as symbolizing the
words of Torah and providing a path for persons to live their lives.
Further, Moses would be able to command and instruct the newly created
office of priest (Aaron and his four sons-Nadab, Abihu, Elazar and
Ithamar). The office of the priest would be an intermediary between the
Almighty and the people, and a main role for priests would be to give
offerings and sacrifices to provide honor to the Almighty. Substantial
space is given to Moses' consecration of the kohanim, Aaron
and his four sons, and their clothing. Why the attention to kohanim
clothing, which was required to be worn when they represented the people
before the Almighty? The clothing was symbolic in several aspects. It
reflects reverence for the Almighty and to remind priests and the Jewish
people of G-d's promises during the Revelation at Sinai. An aspect that
merits attention is that the names of the twelve tribes were prominently
displayed on the priests' clothing to remind the Almighty of each
component of the Jewish people. Ex 28:29 says: "And Aaron shall bear the
names of the children of Israel in the breastplate of judgment upon his
heart, when he goeth in unto the holy place, for a memorial before the
Lord continually." The Tabernacle design and functioning can be seen to
highlight the Torah as a source of the Almighty's principles. It may be
argued that this design gives the people of Israel a means to express
beliefs that were important to support those Torah principles. In what ways do current sanctuaries maintain that spirit and connections to the Almighty? Steven Puro February 24, 2007/6 Adar, 5767 Terumah In this parasha (Terumah) which describes the construction of the Tabernacle (the portable sanctuary) and its implements, several pieces of furniture are to be equipped with staves for portability: The Ark of the Covenant - Ex. 25:14 The Table for Bread Display - ibid:28 The Altar - ibid 26:6 And in next week’s parasha (Tzaveh), though essentially concerning the vestments for Aaron and his children and their induction ceremony, we are told that staves were also manufactured for… The Incense Altar - Ex. 30:5 Among all the implements provided with staves for ease of transporting it is only with regard to the Ark of the Covenant that the Torah charges. Exodus 25:15 – The staves shall be in the rings of the Ark, they are not to be removed from it. The Torah tells us that the rods that are placed on the Ark of the Covenant, containing the two tablets of the Decalogue – and eventually the scroll of Torah that Moses wrote at the end of his life – are not ever to be removed from its rings. This was not required of the staves used to carry the Table for Bread Display, the Altar or the Incense Altar. The question – which is probably obvious to you – is what might the significance be that of all the implements with staves for portability only the ones for the Ark of the Covenant were not to be removed? After thinking about it, i hope you will share your thoughts with me after services. i would suggest that the symbolism of ever-present-staves for the Ark of the Covenant, the container of our Torah, represented by the Tablets of the Decalogue and a Torah Scroll, is, perhaps, to indicate to us that Torah, the foundation of our life, even more so than our Altars and Table and Sanctuary itself, the location of our worship, must always be ready to accompany us wherever we may be required to travel. Torah – study and practice – can – and must – be our primary Judaic concern. As significant as worship and deeds of compassion are to the Judaic enterprise, the first and foremost must be Torah. To the question, if you could take only one Judaic item with you on your trip to Mars, what would you take? The answer provided by scripture seems unequivocal – Torah! Rabbi Zimand February 17, 2007/29 Shevat, 5767 Mishpatim
The parasha Mishpatim involves the Jewish nation's acceptance of a
system of civil and criminal laws which mainly concern Jews’ obligations
to other The Jewish nation's acceptance of the Torah and its ordinances required the people to connect their everyday behavior to obey the Almighty's instructions.
Their pledge is to perform the commandments and ordinances which G-d spoke to them at Sinai, and also to do and obey. Their future acts would be based
upon "hearing", i.e., listening to, G-d's voice (EX 24:7). This pledge involved substantial commitment by the group and individuals and the pledge
differentiated them from other nations. Jews' behavior in observing Torah and ordinances was a form of identification, such as monetary compensation for
injuries to persons or animals or behavior that could invoke the death penalty.
Jews’ interactions with other Jews and other nations were a symbol of their religious beliefs. This behavior represented a distinctive view at the time that religious behavior and ideals existed outside of the temple and ritual. Why would the Jewish nation make such an unconditional commitment? Rashi comments "We acted as lovers do. We had the trust that G-d would not give us commands that we were not capable of carrying out". Steven Puro
February 10, 2007/22 Shevat, 5767 Yitro Parashat Yitro contains two major events. The first deals with Yitro’s advice to his son-in-law Moses, to set up a hierarchy of judges to settle issues that arise among the Israelites and to “make known the decrees of G-d and his teachings." The second is the Revelation at Mount Sinai, where the Israelites receive the Decalogue from G-D. While the Revelation is much better known, both events are crucial to the Israelite nation and the Jewish People. The first three commandments separated the Israelite Nation from all the other nations in the world. It was these commandments that originally distinguished us from other nations, particularly the belief in one, all powerful, non-corporeal G-d. While these commandments exist on a personal level, it is their joint acceptance by the Israelites that binds then together as a nation. However, it would be the fourth commandment of “Remembering the Sabbath” that would ultimately prove to be the Jewish People’s most defining characteristic and in my opinion, the most important commandment for the Jewish People. We know from the Torah that public violation of the Sabbath could result in the death penalty for the perpetrator, as demonstrated in Numbers Ch. 15:32-36. While many of us may feel it’s wrong to publicly violate the Sabbath, I would venture to say that none of us believes that someone should pay with their life for that violation. This is not to say that the commandment of observing the Sabbath is any less incumbent upon us than it was upon our ancestors. But it does say that our interpretation of how we enforce the law may change over time. The laws in the Torah are immutable, but their interpretation and enforcement can and does change over time. It is for this reason, that the setting up of a judicial system to legislate the laws of the Torah is so critical. In ancient times, it was this legislation that ensured the Israelite People would remain unified in their practices, thus ensuring the survival of the Jewish People. In our times, we must recognize that the enforcement of the laws that make us distinctly Jewish should only be done by G-d. At Traditional Congregation, we understand this. Everyone is accepted regardless of their level of observance, and we are able to come together each Shabbat and worship as one community. If all the Jewish People were able to do this, the laws of the Torah could once again unite the Jewish People as they did so many years ago at Sinai. Shabbat Shalom, Zumi Brody February 3, 2007/15 Shevat, 5767 B'Shalah
Although the
Torah often points out the infinite value of every human life, this week's
parasha gives a clear message about the value of Jewish life. We are told
that no one will be permitted to murder Jews with impunity.
Shabbat
Shalom,
January 27, 2007/8 Shevat, 5767 Bo Parashat Bo tells of the last three of the ten plagues: locusts, darkness, and the slaying of the first born. When Pharaoh has been warned of, but has not yet suffered, the plague of locusts, he asks Moses who will go out of Egypt to worship God. Moses answers, "With our youth and with our elders we will go, with our sons and with our daughters, with our flocks and with our cattle we will go, for it is a festival to the Lord for us." (Exodus 10:9) The commentary says of this verse, "Just as all of us were obligated to serve you (Pharaoh) , so are we all obligated to serve our God." This is so inclusive: all ages, male and female, and even the animals. When Pharaoh offers to let them go but without the young, Moses says no. The wonders and miracles performed are for all of the Israelites. This parasha also tells us that any of the children of Israel who eat leavened bread during Pesach are to be cut off from the people. The benefits and the obligations are for all of us. Also in parashat Bo, God tells Moses to instruct the Hebrew people to sacrifice a lamb and to put some of the blood on the doorposts of their houses so their first born will not be killed. Why do the children of Israel need to mark their doors with blood? Isn’t the purpose of the slaying of the first born to force Pharaoh to let us go? Doesn’t God know who we are? Of course He knows. But if we put blood on our doors, it is a sign that we have followed God’s commandments and thus deserve to be saved. Only those who have complete faith and trust in God are not afraid to sacrifice the animals the Egyptians worship. Only if we have followed God’s commandments will He skip over us when He smites the Egyptians. If we have not obeyed, our first born will die with the first born of the Egyptians. It isn’t that Hashem needs our help to know us but that we all need to learn to obey Him and to believe in Him, then and throughout our generations. Susan Fleminger January 20, 2007/Rosh Chodesh Shevat, 5767 Vaerah A major issue that emerges from our Parasha is the question of Gd’s intervention in Pharoah’s exercise of his free will. In the second 5 plagues Gd “strengthens” Pharoah’s heart; this after Pharoah has strengthened his own heart during the first 5 plagues. Did Gd then take away Pharoah’s free will or not? It is clear that to have any kind of religion at all one must uphold the reality that people have free will – that is, we can choose which way we will act, and we are responsible for the consequences of our choices (Rambam makes this point explicitly – without free will the whole of Torah and Judaism would be nullified). What is not so clear is why the universe should be structured this way. We proclaim twice a day that Gd is the sole reality of the universe, and that Gd transcends time, space and being. In essence then, all of creation is a proce | |