Our parsha this week, Tazria, begins with instructions of a mother’s purity following childbirth. It’s interesting to note that there is a difference between the period of “uncleanliness” if the baby is a boy or a girl. So before we point to the apparent inequity here which seems to be based on gender, we need to ask the obvious question; Why is there impurity at all associated with the miracle and joy of bringing a baby to life, and a new soul into the world.
The answer comes as we look at a pregnant woman. Here we have life, the basic building block of purity, in fact, during pregnancy there are two lives present here. Now, following childbirth, there is a reduction in the number of souls down from 2 to 1, and from sort of a dark place, or from only a spiritual place, in the mother herself, there is actually a reduction of life. A loss of a life within her, and along with the loss comes a loss of purity. It’s the same concept that tells us that a dead body itself is the most impure thing in the Torah because there is an absence of a soul. So why the difference of 7 to 14 days of impurity between boys and girls? We see the wisdom of Torah here once again in these cryptic verses. The longer period of impurity after having a girl is because the mother has not only lost the soul of the baby that was inside her, but the baby she birthed ALSO has the potential to carry and create more life of her own in her future. Finally, the 7 days of impurity for a boy. The overriding commandment and mitzvah for a baby boy is the bris which must take place on the 8th day. Even if the 8th day lands on Shabbat, the bris is to move forward. This mitzvah is so critical, that it overrides the sanctity of Shabbat. It is important that the bris be a celebration and joyous occasion. We ask; how can that be the case if the mother is still in a state of impurity? So that a mother may rejoice with the community in this event, her time of impurity is limited to seven days. This affords her the opportunity to become ritually clean through the waters of the Mikvah and then she may then fully celebrate one of our oldest mitzvot. The remainder of the parshah includes discussion about skin conditions, understood to be punishment from the divine, and how they were treated. So we do have a few laws of purity and impurity that have remained part of Jewish custom even today. And the beautiful part is in thinking about how the rabbis place a priority of joy and celebration, over isolation and sadness.
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Our parsha Shemini opens with a very dramatic scene—after seven days of celebrating, it is time to dedicate the mishkan. Aaron, the high priest, is finally to have a starring role. And what happens? Moshe tells him, “Approach the altar, and prepare the sin offering.” What might this mean? On the one hand, it might seem like a simple instruction to begin the ritual. But some commentators infer from the statement, “Approach the altar” that Moshe is trying to get his brother to overcome his reluctance to approach the altar. In other words, Aharon hesitates. He is fully aware of what his duties are, but he isn’t sure of himself. So why might that be?
One possible explanation is that Aaron is truly awestruck—he is so overcome with the enormity of his role, with the prospect of being so close to the Divine Presence. The rabbis compare his feeling in that moment to the nervousness a bride feels when she is about to marry a king. But — of course — there’s another interpretation of Aaron’s hesitation. According to some, as Aaron approached the altar, he saw the decorative horns at the edge of the mishkan. Those forms reminded him of the sin of the Golden Calf, and he felt ashamed of his role in that terrible betrayal. As a result, Aaron wasn’t sure that he deserved to go to the altar. Moshe’s saying “approach” would seem to be letting his brother know that God (and Moshe) have forgiven him. But we know that the narrative doesn’t stop there. On what should be a day of great celebration, two of Aaron’s sons are struck down by God in the Temple. No one knows for sure why God exacts such a harsh punishment, though there are many theories that try to explain it. But what interests me here is the contrast between Aaron and his two sons Nadab and Abihu. How unlike their father they are. Where Aharon hesitates, Nadab and Abihu are almost too eager to offer a sacrifice. And so, they light a “strange fire,” the Torah tells us. A strange fire that was not commanded by God. And they pay the ultimate price for that. There seems to be a lesson here for us: perhaps that lesson is that good leaders (and wise people in general) need to learn to find a balance between the reticence of Aaron and the impetuousness of his two sons. We all need to learn when it is appropriate to jump in, and when we might want to wait. Think for a moment. Are you more like Aaron, or more like his two impetuous sons? Maybe you tend to err more on one side or the other, to jump into action too quickly or to doubt yourself and hesitate. I don’t mean to suggest here that there is one right way to conduct yourself. It’s probably true that different situations call out for different types of responses. In an emergency, for example, I think we’d want Abihu and Nadab. But even though we still have so many unanswered questions about parsha Shemini, we can nonetheless glean a life lesson that can benefit all of us. Let’s learn to evaluate a situation so that we know whether we should take action or wait for others to invite us in. Because we are approaching Pesach, I thought a Passover-themed message would be appropriate...
A Passover Story: Rabbi Levi Yitzchak of Berdichev (1740-1809) spent his life acting as the self-appointed character witness for the Jewish people, engaging in a constant dialogue with G‑d, pointing out the unique qualities of every Jew he met. The following is one of the best-known "Berdichever" stories: It was the afternoon before Passover, and Rabbi Levi Yitzchak was wandering through the streets of the Jewish quarter seeking out local smugglers. From one he quietly asked for a quote on contraband tobacco, from another he enquired about the availability of smuggled brocades and embroideries. No matter the merchandise he sought, everything was available for the right price. However, when he started asking his newfound acquaintances to supply him with some bread or whiskey, those very same businessmen who had previously proved so accommodating balked. "Rabbi," said one, "are you trying to insult me? The seder will be starting in just a few hours and no Jew would have even a speck of chametz left in his home or business." Not one merchant was able to come up with even a crumb of bread or dram of alcohol. No matter the price offered, not one merchant was willing or able to come up with even a crumb of bread or dram of alcohol. The town had been converted into a Chametz-Free Zone. Thrilled with the results of his failed quest, the rabbi looked up to heaven and declared: "G‑d Almighty, look down with pride at Your people! The Czar has border guards and tax-commissioners dedicated to his commands. The police and the courts are devoted to tracking down and punishing smugglers and black-marketers, and yet, anything one could possibly want is available. Contrast this with the faith and fidelity of Your Jews. It has been over 3,000 years since you commanded us to observe Passover. No police, no guards, no courts and jails enforce this edict—and yet every Jew keeps Your laws to the utmost!" "Mi k'amcha Yisrael – Who is like Your nation, Israel?!" Please see the Sale of Chametz form available from our office or thru this link CHAMETZ CONTRACT We strive to make our homes a Chametz-Free Zone!! A Sweet Pesach to All! The book of Leviticus is all too often described as a book that deals merely with sacrifices. While sacrifice and ritual are an important topic in the Leviticus, the third book of the Torah, the major theme of this volume is Kedusha, holiness. Leviticus presents the Jew with a guide for leading a life of holiness as well as ethical, spiritual, and physical purity. Later in Leviticus we read not only of sacrifices but also the laws of Kashruth. The book also contains some of the most important statements of morality ever written, such as “Love your neighbor as yourself”.
Some questions about this momentous book of the Torah: 1. In Eastern Europe, it has been the custom of Jews to begin teaching the Torah to their children by introducing them to the book of Leviticus first. Only after the child had mastered Vayikrah would he or she be introduced to the books of Genesis and Exodus. Why begin teaching children the third book of the Torah first? What special significance is there in Leviticus for youngsters who are discovering the world of Judaism? 2. Despite the importance of sacrifices for the Jewish people in ancient Israel, many of the prophets condemned and even made fun of this practice. Hosea, among others, criticized the Jewish people by saying, “For I desire mercy and not sacrifice and the knowledge of God rather than burnt offerings”. If sacrifices were such an important aspect of the Torah, why were the prophets so critical of them? 3. The Hebrew word for sacrifice is Korban (Chapter 1, Verse 2). This Hebrew word is derived from the Hebrew root word Karayv - to come closer to God. In what ways did the sacrificial rite help the average Jew come closer to God? What means do we use today, outside of prayer, to come closer to God? How are prayer and Korbanot similar to one another? 4. Parshat Vayyikra presents a sliding scale of sacrifices based on economic ability. Whether the individual offered a peace offering, a burnt offering, or a sin offering, he was given the right to choose how large an animal he sacrificed. Since the size of the animal apparently did not affect the worth of the offering, why was it necessary to have larger and smaller animals? Why not have a small symbolic sacrifice for everyone? 5. The sin offering which is described in our parshah (Chapter 4-5) was offered when a sin was committed through error. Why should a person be held accountable if it was only forgetfulness or ignorance that led a person to sin, why should the person be held accountable? When someone commits a wrong against us, do we consider the person’s intentions before criticizing or forgiving him? Why doesn’t the Torah do the same with regard to an unintentional sin? Our parsha of Pekudei tells us:
“And Moshe did; according to all that God had commanded him, so he did. It came to pass in the first month, in the second year, on the first day of the month, that the Mishkan was set up.” And the Talmud tells us: “When (the month of) Adar enters we increase in joy!” So, there is clearly a connection between the building of the Mishkan, the moveable sanctuary, and the month of Adar, which includes the joyous holiday of Purim. What is so significant about building the Mishkan that it takes up so much space in the Torah? We have about 4 and ½ chunky Torah portions packed with detailed descriptions of what was commanded and how it was executed with precision. And every year we revisit this account of what was essentially a singular event in history for the plan for a Temple that we’ll never replicate. And, throughout the rest of the year, we confront so many places in the Torah where the hallachot are not clear, and the narratives of our ancestors are thin and full of missing details. Why? And how does that connect with Purim and the month of Adar? In other words... why are the building of the Temple and the month of Adar intended to bring about an increase in joy? To provide a possible answer, I want to tell two stories. Here’s one: A Jewish comedian (is that redundant?) once went to the airport to pick up his mother in-law. On the way home, he asked her, “How long are you staying?” She replied, “As long as you want.” He responded in amazement: “You’re not even coming in for a cup of coffee?” And here’s the other: When the Kotzker rebbe was a precocious child of three, his rabbi asked him, “Where can God be found?” The child answered: “Everywhere!” His Rebbe shook his head and made clear that that answer was incorrect. So, he asked the child again, only to get the same response. Finally, the Rabbi told him the RIGHT answer: “God can be found only where He is invited to enter.” Here we are at the end of Exodus, and after so many parshiyot devoted to details, it’s easy to miss the big picture, to confuse the forest and the trees. Here, at the end of parshat Pekudei, we witness the completion of the Temple, and we see the manifestation of God’s presence in cloud and fire, a presence that it meant to protect us throughout the rest of our journey. But, even as we travel, and we need to travel, we have a building, a home, a sanctuary, a sacred space where we invite God into our lives. Where we became a true people. The name of the month ADAR in Hebrew is ALEPH-DALET-REISH. ALEPH stands for G-d, Adonai, Who is one. The first time ALEPH is used at the beginning of a word in Torah is ELOCHIM. DALET- REISH spells DAR, to reside. HASHEM finds residence with us in ADAR. It’s not just when we enter the time zone of Adar that we increase in joy but rather when ADAR enters and penetrates us, to that extent joy is multiplied. Purim is packed with eating and drinking with gusto. Yet, in just such a setting, we joyously welcome God into our very midst, in complete fulfillment of the destiny of the Jews. This Shabbat we read from two scrolls
The Vayakhel Scroll Studying the Mishkan: Rabbeinu Bachaya strongly encourages us to study, as deeply as possible, the entire system of the Mishkan/Tabernacle, the dimensions of all its vessels, etc., for there is great advantage in this pursuit. He states that whether or not we reach the higher plane of discovering some of the secret meanings in these items and their measurements, or even if we determine little more than the mathematical computations involved, in the z’chut, merit, that we show such dedicated interest in the Mishkan, God will restore it to us. This is the deeper meaning of the daily Psalm that we read on Mondays (Psalm 48,) which concludes with these verses: "Surround Zion, count its towers, note carefully its courtyards" (i.e. study well its dimensions... for what purpose?... so that the day will come that you can say: "This is God, our God" i.e. the Shechinah will once again be present and felt in the rebuilt Mikdash.) Shekalim: The Maftir Scroll This section is read to mark this Shabbat before Rosh Chodesh Adar II-Shabbat Shekalim. It is a preparation for Purim which we will commemorate during the coming month. It mandates a contribution from each Jew of a half-shekel for the upkeep of holy space. The funds also underwrote the communal sacrifices offered daily in the Temple. The fiscal year for the Temple began in Nissan, the first month of our calendar, so the reading served as a reminder of the due date approaching for this tax and of the necessity to pay it over to the Kohanim. Haftorat Shekalim This prophetic reading reinforces the message of individual contributions for the greater good; for the administration of sacrifices and the upkeep of sacred space. As we have evolved from the concept of animal sacrifice as a method of atonement of sins to our present practice of pursuing acts of chesed and tzedakah, this Haftorah urges us to support our religious and charitable institutions. We can do this with funds as well as donating our time and talents to the public good, to our Temple and to other worthy organizations. Mishkan/Tabernacle
Hashem designates Betzalel as the master craftsman for the construction of the Mishkan/Tabernacle and all its utensils. The Torah identifies Betzalel by his lineage; Betzalel is Chur’s grandson. According to the Midrash the people killed Chur during the debacle of the Golden Calf. Perhaps Hashem calling for Betzalel by name was to choose somebody, not just for his wisdom, but for the fact that his grandfather was an important part of the story. Betzalel becomes the agent for the people to gain atonement, not just for the sin of the Golden Calf but also for killing his grandfather. The people had to agree to have Betzalel do this work. Even though he was quite young (according to the Midrash Betzalel was 13!) it was really necessary for them to agree. In general, the people had to agree to all of its leaders, even if the leader was chosen by Hashem. The Golden Calf When the Jewish people were about to exit Egypt, the angels complained to Hashem, bringing up the people’s past while in Egypt. They had been seriously immersed in idolatry, which was the standard culture of Egypt. That immersion for a couple of centuries played a very important role in the makeup of the Jewish people. When Hashem brought the Ten Plagues it was not only to liberate the Jews but also to destroy the Egyptian deities. This was a public display of Hashem’s power and his ability to destroy other gods and demonstrate to all that these other gods and idols are false. B’nei Yisrael would require a vast education and not just a year of miraculous divine events. When Moshe left and ascended Mount Sinai the people lapsed into what they were used to back in Egypt. Even after the Revelation at Sinai, with the Torah at their doorstep, the people had already articulated Na’aseh V’nishma – we will do and we will listen (accept), this was not lasting and strong enough to totally eradicate and uproot centuries of idolatry. This is what the Golden Calf made us realize. How many Jewish people really served the Golden Calf? Judging from the count of the dead, approximately 3,000, yet all the people were going to suffer for this. Hashem was going to punish them all. It seems unfair that few people committed such a crime and everybody would suffer. The rest of the people were not able to step it up. They were not able to stop the ringleaders from creating the Golden Calf. Midrashically, as mentioned earlier, they killed Chur, Moshe’s nephew. Most of the people stood aside; there was no involvement and no objection. In fact, when Moshe called for support and action, only the tribesmen of Levi came forward. That meant that most of the people at that time were not ready to step up and act on behalf of Hashem for the glory of Hashem. The Golden Calf is a prime example of the sin of a few that can bring great harm to the many. The content of most of this Parsha is a description of the elaborate vestments that the regular Kohen and the High Priest wore during the service to the Almighty.
The Torah describes these clothes as for the purpose of dignity and beauty (28:2). We would think of the clothing then for a public display; when the Kohanim appeared in public people would be impressed by the special clothing that they wore. In actuality that was not the case because the Kohanim were not allowed to wear these clothes outside the Mishkan or the Temple area. They were only permitted to wear these clothes during the ritual service at the Temple. In essence the clothing was not for the dignity and beauty of the Kohen, but rather lending to the beauty and dignity of the ritual service itself. There is an elaborate discussion as to the proper definition of the Ephod (28:6). The Ephod was some form of an apron that the High Priest wore. Some say that the Ephod was like a half cape, as wide as the body, reaching from just below the elbows to the heel. Others agree that it was a long garment and was more like a skirt from the waist to the heel, covering the High Priest in front and back. Others claimed that it was long but some maintain that it was much simpler in construction. They see it like a cape made out of a single rectangular piece of cloth draped over the shoulders like a large Tallit and hanging down to the feet and back. Yet there are others (the Chizkuni) who felt it was not a long garment at all but rather like a vest with a belt around its lower edge tied in front; a backward vest. Added to this we have a description by Josephus who described it as a sleeved garment. The main part of it was a cubit square with an opening for the Breastplate which went over the front of the body. It had straps, most probably going around the neck, which buttoned onto the precious stones on the opposite sides to hold the Ephod in place. Again, what we see here is a lack of early description to give us a definitive idea of exactly what the Ephod was. It is one of the things that we will just have to wait patiently for the Mashiach to come at the time of the next Beit Ha-Mikdash to get us a proper rendition of the Ephod. Lord Rabbi Jonathan Sacks, of blessed memory, served for decades as England’s rabbi emeritus, and he would tell a very sweet story that I want to share with you.
As Rabbi Sacks remembers it, he was around seven or eight years old at the time, and he wanted to get his father something for his—his father’s--birthday. The young Jonathan was pretty stumped, given that his parents had always given gifts to HIM and that he’d never thought about trying to reciprocate, and that he didn’t have much money. What could he possibly do for his father, the man who sacrificed so much to raise and educate four boys, of whom Jonathan was eldest? So, the young man went shopping, and while in a store he found a really cheap plastic trophy. On the trophy were written the words, “The World’s Best Father.” And he bought it. Looking back, Rabbi Sacks tells readers, he is embarrassed to even think that he did such a cheesy thing. He is embarrassed that his younger self could somehow think that an inexpensive piece of plastic could be an expression of love. An expression of gratitude. But do you know what happened? Sacks the elder thanked his son, and he put that plastic trophy on his nightstand by his bed. And after his father died, Sacks returned home and found that that little trophy was still right there by his father’s bedside. What does this story have to do with our parsha this week, parsha Terumah? I think it’s key to understanding the parsha. In the Sedra, we will hear all the instructions that God will give Moshe and that Moshe will give to the people, instructions to build a Mishkan, a portable schul. A home for God. Now let me ask you all:
Like the elder Sacks, God knows that the Israelites could never really give him something God needs. God has everything. But, like the elder Sacks, God allows the people to express their love and devotion. God allows the relationship to be reciprocal. Let’s think about that, not only when we GIVE gifts, but also when we RECEIVE them. The opening sentence in Parshat Mishpatim is V’Ayla Hamishpatim asher tasim lifnayhem. Translated to: "AND, these are the rules that you should set before them." The Vav, and, connects this parshah to the previous one, Yitro, wherein we have the giving of the Ten Commandments.
Mishpatim serves to TEACH US THAT the statutes given after the "Ten Big Ones" are just as important and were also given to all of us at Sinai. In fact, the Decalogue is bracketed by more seemingly mundane laws, before and after. The Rabbis liken this to a Queen being protected by bodyguards in front and in back. The matters discussed in Mishpatim are crucial to the establishment of a moral society. A saying goes: Three things hold up the world, Truth, Justice and Peace. Moses’s merit is that He is enjoined to arrange these laws, that YOU should set forth before them, likened to a table fully set for the diners. The medieval compendium of Halacha is therefore appropriately entitle the Shulchan Aruch, the Set Table. Among the matters covered in the Parshah are: Treatment of Hebrew Slaves Unintentional murder Premeditated murder Cursing parents and judges Lex Talionis -- an eye for an eye Witchcraft Treatment of strangers, enemy’s animals, widows and orphans Bribery of officials Bailments Also, monetary transactions, being a good creditor, that is, not acting like a creditor. Many stories are told of good Jews avoiding those they have lent money to in order not to embarrass them! The prohibition of charging any interest at all to fellow Jews. I remember my father, alawv hashalom, an accountant, would head the Free Loan Society for his schul. Every schul had one and many still do. He would do business at our apartment and not allow us kids to see who was at the door. The Hebrew word for interest neshech is likened by Rashi to Kinsheechat, the bite of a snake. The snake bites someone’s foot and the wound goes unnoticed until the venom reaches the person’s head. Suddenly, the entire body is swollen and overburdened. Anyone who gets a monthly Mastercard statement can relate! One more interesting instruction is the taking of collateral for a loan-permitted, but we are told, If you take your fellow’s garment as security, before sunset shall you return it to him. For it is his clothing, it is his garment for his skin –in what should he lie down? So it will be that if he cries out to me, I shall listen, for I am compassionate. A commentary likens the creditor’s actions to God’s. He must continue to return the collateral daily to the debtor. God is in effect asking, how much do you owe me? And see for yourself that your soul ascends to me each AND EVERY NIGHT AND GIVES AN ACCOUNTING OF ITSELF AND YET I RETURN IT TO YOU every morning-as we thank God in the morning, sheh hehchezarta lee nishmati, that you have returned my soul to me. This same mitzvah is discussed in D’varim and the description there is: That he may sleep in his cloth and bless you and it will be for your merit before God. Because God is compassionate, we are commanded to be compassionate, even and especially in our business dealings. May we all strive to fulfill these mitzvot. |
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