Tzav
Leviticus 6:1 – 8:36
I. Summary
A. Tzav = Eternal One spoke to Moses, saying: “Command” (Aaron and his sons thus).
B. The five sacrifices are again described (though directed at priests v. to all Israelites in Vayikrah) and supplemented: 1) olah - burnt offering (kept on fire all night … priest dressed in ritual linen clears out ashes in morning and feeds fire), 2) minchah - meal offering (unleavened cakes of flour and oil … only Aaron and his male descendants eat), 3) chatat - sin purgation offering (animal slaughter … only males in priestly line eat), 4) asham - guilt reparation offering (animal slaughter with blood splattered on altar… only males in priestly line eat), and 5) sh’lamim - offering of well-being/thanksgiving (unleavened cakes of flour and oil … eaten by priest making offering). (6:1-7:18)
C. Flesh touching anything impure cannot be eaten. Similarly, ritually impure person prohibited from eating consecrated food (to do so = sacrilege with punishment = being cut off from kin (?). (7:19-21)
D. Limitations on the consumption of meat are described (what can be eaten, when meat can be eaten, who can eat meat, and tainting meat with impurity). (7:22-38)
E. Aaron and his sons are ordained as priests (per grand and formal procedures described in Exodus 29:1-37). Moses anoints the Tabernacle as a holy place. (8:1-36)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Prayer – Prayer gives us an opportunity for 1) communication with God, 2) personal introspection recognize what to pray for (Hebrew word for prayer, "li-heet-pallel," comes from the root "pallel," which means to inspect suggesting prayer is an opportunity to understand what you really need at a particular time) and 3) appreciation of what we have. Secular equivalent = “ardent wishing”, i.e. faith/belief in God not necessary for prayer. Also, the passive prayers of words and music are inspirational but they mean nothing unless they are accompanied by active prayers in the form of carrying out mitzvot.
B. Sacrifice v. prayer (successor to sacrifice) – 1) Sacrifice was an act of respect for God v. prayer was only words of respect (issue being that our tradition views actions as superior to words). 2) Sacrifice was sometimes carried out by priests on behalf of individual(s) v. prayer always personal (though one could pray for benefit of others). 3) Sacrifice highly ritualistic v. prayer not as ritualistic ... more personalized. 4) Sacrifice reinforces class distinction (priests v. lay) v. prayer totally egalitarian.
C. Word roots – 1) Root of tzav (command) is same as mitzvah (suggests that being commanded to get closer to God is a good thing). 2) Root of korban (sacrifice) is same as l'hakriv, (to draw near) = purpose of sacrifice (today’s equivalent = prayer) is to draw oneself closer to God.
D. Continuity and renewal – The daily service begins with the lifting of the ashes recalling the previous day’s service; however, the clearing away of the ashes signifies that each new day renews our commitment to comply with all that is incumbent upon us. Continuity of commitment to God exists with renewal. Points to value of repetition.
E. Meal offerings v. matzoh and communion – Note parallel between meal offering of unleavened cakes made from flour and oil and 1) Pesach matzoh and 2) communion wafer.
F. Tzav v. Vayikra (previous parasha)– 1) Vayikrah addresses all Israelites v. Tzav speaks directly to the Levites whose obligation it is to offer the sacrifices on behalf of all the people (as stepping stone to people becoming “nation of priests”). 2) Vayikra puts the sacrifices in the order that the people were most likely to bring them, with the sin offering and guilt offering, which represent an acknowledgment of the mistakes they have made, listed last v. Tzav listing the sacrifices in the order of their holiness. Reconcile: Plaut says sacrifices are listed in same order v. Nechama Lebowitz says they are listed in different order.
G. Power of imperfection – Special sacrificial procedure for priest’s chatat (sacrifice for inadvertent transgression) offering (6:17) tells us everyone is imperfect which should allow us to accept and like ourselves for who we are, even the parts of ourselves and of our lives that seem less than ideal. Significance confirmed by recognizing mistakes of our forefathers (and God?) reinforcing fact that every one (and God?) can make mistakes.
H. Purpose and value of ritual - Description of Tabernacle dedication and ordination of Aaron and sons to priesthood emphasizes grandeur/importance of priests. Priests have vital role in sanctuary usage and sacrifices, both of which help keep God close (purpose of sacrifice). Ritual also gives sense of order (comfortable predictability). Absence of ritual detail could be disconcerting. Also suggests that just doing something is not enough … it needs to be done correctly, i.e. details count.
I. What parasha may mean for us today
1. Even menial tasks deserve to be viewed as holy if (broadly defined) purpose holy -Wearing ritual linen garments for the messy task of removing ashes (Lev 6:3) suggests that all religious ritual should be carried out in a decorous manner. When we take the time to elevate our outward appearance, our inner connection is strengthened. Complements concept of making most holy portions of Mishkan (where fewest people may go) from most valuable materials. Dressing the inside reinforces the holiness of the outside v. dressing for the menial tasks reinforces holiness of all tasks.
2. We are all priests (and should act accordingly) - Prayer (successor to sacrifice) eliminates the role of priests (middle man required in sacrifice); however, prayer views each of us as both a priest (fulfilling the intent of Israelites becoming a "nation of priests") and an ordinary person.
3. We are a product of our environment - Flesh that was pure suddenly become contaminated by merely "touching" something else that was contaminated (7:19) reinforces how we are profoundly influenced by our surroundings (hanging out with “wrong” people exposes us to risk of acting wrongly).
(Revised 3/24/10)
Wednesday, March 24, 2010
Wednesday, March 17, 2010
Leviticus Vayikra
Vayikra
Leviticus 1:1 – 5:26
I. Summary
A. Vayikra = (The Eternal One) “called” (to Moses) …
B. God instructs Moses on the four categories of sacrifices that were to be offered in the sanctuary:
1. Voluntary Burnt Offering (olah and minchah) - Although not required, these offerings atoned for neglecting to perform positive commandments and for harmful thoughts or intentions. Not connected to wrongful act. Offering of animals, birds or grain (depending on financial ability of donor). (Lev 1:1-2:16)
2. Peace Offering (zevach sh’lamim) - A person who hadn't sinned, but rather has a positive feeling and wants to relate to the Almighty from that good feeling, would bring a Peace Offering. Not connected to wrongful act. Festive meal eaten by donor and guests. Offering of a male or female cow or sheep. (Lev. 3:1-17)
3. Sin Offering (chatat) – Unintentional but severe sins atoned with a sin offering. Unintentionally means that a person was not aware of the prohibition. Offering of animals, birds or grain (depending on financial ability of donor). (Lev 4:1-35)
4. Guilt Offering (asham) - For transgressions of i) unintentionally deriving benefit from the Temple and any of its vessels or edibles, ii) stealing money or denying receiving a loan or a security, and taking a false oath (intentionally) to that effect or iii) ) not being sure if a transgression was committed at all. Requires a confession. Connected to a wrongful act. Allowed a person to atone until they could establish that he actually did sin, in which case he then brings the regular Sin Offering. (Lev. 5:1-26)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Unifying themes of Leviticus - Dividing/setting apart (clean from the unclean, permissible from impermissible, Tabernacle’s sacred inner sanctum from rest of Tabernacle, holy from non-holy, etc.). Path to holiness through law and ritual. Separate source (Priestly or P) from rest of Torah.
B. Sacrifice replaced by prayer - Destroyed by the Babylonians in 586 B.C.E. and rebuilt in the fourth century B.C.E., the Temple was, by the time of its final destruction, the focal point of the entire Jewish world. In century following the destruction of Jerusalem and the Temple by the Romans in 70 C.E. (when the priestly cult, and the sacrifices ceased to function), the framework of the Temple service was shifted by the Rabbis into a then new institution … the synagogue, where Jews would gather three times a day, corresponding to the thrice-daily offerings in the Temple to offer prayers. This decentralization of worship is when Israelites became “Jews”.
C. Sacrifice/prayer brings one closer to God - Just as sacrifices moved one closer to God, so does prayer, study, and acts of loving-kindness move one closer to God.
D. Sacredness as an ends v. ritual as a means - The goal of sacredness and closeness to God is more important than the ritual of sacrifice (prayer). Vayikra establishes the central themes of biblical and rabbinic Judaism. The focus is on establishing a sacred community, “a nation of priests,” whose daily deeds perfect the world under God’s rule. Vayikra recognizes that deeds speak far more eloquently than words and that living in a holy community can provide a sense of God’s presence far more pervasive than more ethereal approaches.
E. Unintentional wrongs - Guilt exists regardless of the perpetrator's awareness of having committed a sin. Guilt, as it were, has a life of its own, and only an act of expiation can wipe it away. When we are merely careless or insensitive in our treatment of others, we risk spiritual impurity and banishing God from our presence.
F. Intentional wrongs - Sacrifice itself does not cure an intentional wrong as evidenced by guilt offering (asham) for intentional wrongs requiring a confession in addition to sacrifice.
G. Small aleph = Moses’ humility and God - At the end of the Hebrew word Vayikra, the letter alef is written in a smaller size than all the other letters in order to reflect the humility of Moses. Small aleph also lends the word vayikra (called) a surface resemblance to a different Hebrew word - vayikor, which means, "to chance upon." Both of these words are often associated with prophecy throughout the Torah except that the word vayikor is specifically selected to convey the very opposite of the idea of "to call"; the intention is to portray the prophetic experience it describes as no more than a chance encounter. God selects prophets based on need (to communicate some vital information specifically through them) rather than God’s relationship with that person.
H. What parasha may mean for us today
1. Leaders expected to offer more than others = Standards vary by who they are being applied to. For example, leaders are and should be held to a higher standard. Similarly, someone who has a greater natural ability is expected to do more.
2. People made offerings according to their financial ability = While we strive to improve, we must be sensitive to our own limitations and not pressure ourselves unrealistically.
3. People offered what was valuable to them = Sacrificing valuable things suggests that nothing in life counts unless we care. If you don't care for something, then it doesn't matter if we lose it or not. The more we care about important things, the more meaningful our lives become.
4. Unintentional yet wrong acts required offering = Carelessness and insensitivity is not an excuse for acting wrongly … a wrongful act is, by definition, a sin. We must take responsibility for intentional as well as intentional wrongs.
5. Broken promises required offering = Do what you say you will do.
6. Animal sacrifice = Expressed reverence and respect for all life (by the careful way they prepared and ate their food and offered sacrifices) v. people today typically (except for relatively few animal rights activists) make no connection between food they eat and lives of animals, i.e. be sensitive to impact of our daily routine on living animals.
(Revised 3/17/10)
Leviticus 1:1 – 5:26
I. Summary
A. Vayikra = (The Eternal One) “called” (to Moses) …
B. God instructs Moses on the four categories of sacrifices that were to be offered in the sanctuary:
1. Voluntary Burnt Offering (olah and minchah) - Although not required, these offerings atoned for neglecting to perform positive commandments and for harmful thoughts or intentions. Not connected to wrongful act. Offering of animals, birds or grain (depending on financial ability of donor). (Lev 1:1-2:16)
2. Peace Offering (zevach sh’lamim) - A person who hadn't sinned, but rather has a positive feeling and wants to relate to the Almighty from that good feeling, would bring a Peace Offering. Not connected to wrongful act. Festive meal eaten by donor and guests. Offering of a male or female cow or sheep. (Lev. 3:1-17)
3. Sin Offering (chatat) – Unintentional but severe sins atoned with a sin offering. Unintentionally means that a person was not aware of the prohibition. Offering of animals, birds or grain (depending on financial ability of donor). (Lev 4:1-35)
4. Guilt Offering (asham) - For transgressions of i) unintentionally deriving benefit from the Temple and any of its vessels or edibles, ii) stealing money or denying receiving a loan or a security, and taking a false oath (intentionally) to that effect or iii) ) not being sure if a transgression was committed at all. Requires a confession. Connected to a wrongful act. Allowed a person to atone until they could establish that he actually did sin, in which case he then brings the regular Sin Offering. (Lev. 5:1-26)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Unifying themes of Leviticus - Dividing/setting apart (clean from the unclean, permissible from impermissible, Tabernacle’s sacred inner sanctum from rest of Tabernacle, holy from non-holy, etc.). Path to holiness through law and ritual. Separate source (Priestly or P) from rest of Torah.
B. Sacrifice replaced by prayer - Destroyed by the Babylonians in 586 B.C.E. and rebuilt in the fourth century B.C.E., the Temple was, by the time of its final destruction, the focal point of the entire Jewish world. In century following the destruction of Jerusalem and the Temple by the Romans in 70 C.E. (when the priestly cult, and the sacrifices ceased to function), the framework of the Temple service was shifted by the Rabbis into a then new institution … the synagogue, where Jews would gather three times a day, corresponding to the thrice-daily offerings in the Temple to offer prayers. This decentralization of worship is when Israelites became “Jews”.
C. Sacrifice/prayer brings one closer to God - Just as sacrifices moved one closer to God, so does prayer, study, and acts of loving-kindness move one closer to God.
D. Sacredness as an ends v. ritual as a means - The goal of sacredness and closeness to God is more important than the ritual of sacrifice (prayer). Vayikra establishes the central themes of biblical and rabbinic Judaism. The focus is on establishing a sacred community, “a nation of priests,” whose daily deeds perfect the world under God’s rule. Vayikra recognizes that deeds speak far more eloquently than words and that living in a holy community can provide a sense of God’s presence far more pervasive than more ethereal approaches.
E. Unintentional wrongs - Guilt exists regardless of the perpetrator's awareness of having committed a sin. Guilt, as it were, has a life of its own, and only an act of expiation can wipe it away. When we are merely careless or insensitive in our treatment of others, we risk spiritual impurity and banishing God from our presence.
F. Intentional wrongs - Sacrifice itself does not cure an intentional wrong as evidenced by guilt offering (asham) for intentional wrongs requiring a confession in addition to sacrifice.
G. Small aleph = Moses’ humility and God - At the end of the Hebrew word Vayikra, the letter alef is written in a smaller size than all the other letters in order to reflect the humility of Moses. Small aleph also lends the word vayikra (called) a surface resemblance to a different Hebrew word - vayikor, which means, "to chance upon." Both of these words are often associated with prophecy throughout the Torah except that the word vayikor is specifically selected to convey the very opposite of the idea of "to call"; the intention is to portray the prophetic experience it describes as no more than a chance encounter. God selects prophets based on need (to communicate some vital information specifically through them) rather than God’s relationship with that person.
H. What parasha may mean for us today
1. Leaders expected to offer more than others = Standards vary by who they are being applied to. For example, leaders are and should be held to a higher standard. Similarly, someone who has a greater natural ability is expected to do more.
2. People made offerings according to their financial ability = While we strive to improve, we must be sensitive to our own limitations and not pressure ourselves unrealistically.
3. People offered what was valuable to them = Sacrificing valuable things suggests that nothing in life counts unless we care. If you don't care for something, then it doesn't matter if we lose it or not. The more we care about important things, the more meaningful our lives become.
4. Unintentional yet wrong acts required offering = Carelessness and insensitivity is not an excuse for acting wrongly … a wrongful act is, by definition, a sin. We must take responsibility for intentional as well as intentional wrongs.
5. Broken promises required offering = Do what you say you will do.
6. Animal sacrifice = Expressed reverence and respect for all life (by the careful way they prepared and ate their food and offered sacrifices) v. people today typically (except for relatively few animal rights activists) make no connection between food they eat and lives of animals, i.e. be sensitive to impact of our daily routine on living animals.
(Revised 3/17/10)
Tuesday, March 9, 2010
Exodus Vayak'heil/P'kudei (Double Portion)
Vayak’heil
Exodus 35:1−38:20
I. Summary of Vayak’heil
A. Vayak’heil = (Moses) “convoked” (the whole Israelite community)
B. Moses sets out the rules of Sabbath: 1) rest on seventh day, 2) anyone who works that day shall be put to death and 3) no fire shall be kindled on Sabbath. (35:1-3).
C. Moses asks all Israelites (“everyone whose heart is so moved”) for a donation of specified gifts and also asks skilled Israelites to help build the Tabernacle. (35:4-35:19)
D. Israelites donate requested items. Moses calls on Bezalel (who was singled out by God and was to oversee construction), Oholiab and every other skilled person to carry out the task of building the Tabernacle. Israelites donate more items than are needed so Moses tells them to stop making gifts. (35:20-36:7)
E. Skilled Israelites construct the Tabernacle (construction of each part described in great detail). (36:8-38:20)
II. Commentary on Vayak’heil (Plaut, various websites and prior Hevreh discussions)
A. Command to observe Sabbath - Reminder of Sabbath’s importance as adjunct to God’s detailed construction orders = don’t let burdens of work prevent celebration of Sabbath. Connects building of Tabernacle with deeper purpose of giving God a presence. Death sentence for violation reinforces Sabbath’s significance.
B. Repetition - Detailed description of Tabernacle construction in this parasha = repetition of detail set out earlier in describing construction plans described (Ex. 25). Repetition not a sign of significance (as repetition typically is) but rather reflects extreme obedience of Israelites.
C. Change of Heart - Following apostasy of golden calf, people now show change of heart through punctilious obedience to God’s commands (construction details) and enthusiasm (“hearts and spirits” moving them and giving so much they had to be stopped). Note irony of same jewelry that the Israelites initially brought to make the golden calf now being contributed to the construction of the sanctuary … act of teshuvah/repentance.
D. Lessons for today
1. Respecting Sabbath = Don’t let hard work crowd out spiritual things in our lives.
2. Israelites donating materials = Our hearts should always “be so moved” to give to righteous causes.
3. Effort of each Israelite was valuable to construction of Tabernacle = Everyone can do something well and it is our responsibility to recognize that within ourselves and use that capability well within our community.
4. Israelites worked hard to build Tabernacle as instructed = If you are going to do something, do it with enthusiasm and do it right.
5. Israelites built Tabernacle together = One can achieve more as part of a community than can be achieved alone.
6. Israelites following God’s detailed instructions explicitly = Pay attention to details … they matter.
P’kudei
Exodus 38:21−40:38
III. Summary of P’kudei
A. P’kudei = (These are the) “records” (of the Tabernacle)
B. A statistical summary of the materials used for the Tabernacle and an account of producing the priestly vestments are recorded. The Israelites present the completed Tabernacle to Moses who then blesses the Israelites for the work they did. (38:21-39:43)
C. God instructs Moses on how to set up and anoint the Tabernacle and how to prepare (wash and dress) and anoint Aaron and his sons as priests. Per God’s instructions, Moses sets up the Tabernacle and anoints Aaron and his sons as priests. (40:1-33)
D. When Moses finished his work, God's Presence in Tabernacle indicated by cloud covering Tabernacle by day (during which time Moses cannot enter Tabernacle nor can Israelites set out on journeys) and fire in it by night (after cloud lifted and when Israelites could set out on journeys). (40:34-38)
IV. Commentary on P’kudei (Plaut, various websites and prior Hevreh discussions)
A. Meaning of Tabernacle – Place where God could be served tangibly. Portability of structure allows constancy of God’s presence with Israelites wherever they are. Symbolic of end of Exodus tale, i.e. begun with “absence” of God during enslavement to ever-presence of God through Tabernacle.
B. Parallels between building of Tabernacle and creation
1. “Israelites had done all the work” (Ex. 39:42) similar to “God had completed the work” (Gen 2:2).
2. P’kudei mentioning seven times that each item made “exactly as the Lord commanded” similar to seven-fold repetition in Gen. 1 of “and it was so”.
3. “When Moses saw that they had performed all the tasks … Moses blessed them” (Ex. 39:43) similar to “God blessed all living creatures God had just created” (Gen. 1:22).
4. “You shall … anoint the Tabernacle” (Ex. 40:9) similar to “God blessed the seventh day” (Gen. 2:3).
C. Lessons for today
1. Detailed accounting of materials used to build Tabernacle = We should periodically take a spiritual accounting to be sure that we are properly using our abilities.
2. Cloud indicating presence of God = Find a way to sense the presence and absence of God’s influence on our daily lives (be aware of when you are and are not living by the precepts of Torah).
3. Israelites being blessed by Moses for work done on constructing Tabernacle = Hard work can be rewarding but value is not only in the work itself but in fruits of work, i.e. what motivates us to act is as important if not more important than the act itself.
4. Portability of Tabernacle = Take God with you on all journeys and make no journeys without God … involve God in all actions and decisions. Any place (or state of mind) can become a sacred space if we bring God there.
(Revised 3/9/10)
Exodus 35:1−38:20
I. Summary of Vayak’heil
A. Vayak’heil = (Moses) “convoked” (the whole Israelite community)
B. Moses sets out the rules of Sabbath: 1) rest on seventh day, 2) anyone who works that day shall be put to death and 3) no fire shall be kindled on Sabbath. (35:1-3).
C. Moses asks all Israelites (“everyone whose heart is so moved”) for a donation of specified gifts and also asks skilled Israelites to help build the Tabernacle. (35:4-35:19)
D. Israelites donate requested items. Moses calls on Bezalel (who was singled out by God and was to oversee construction), Oholiab and every other skilled person to carry out the task of building the Tabernacle. Israelites donate more items than are needed so Moses tells them to stop making gifts. (35:20-36:7)
E. Skilled Israelites construct the Tabernacle (construction of each part described in great detail). (36:8-38:20)
II. Commentary on Vayak’heil (Plaut, various websites and prior Hevreh discussions)
A. Command to observe Sabbath - Reminder of Sabbath’s importance as adjunct to God’s detailed construction orders = don’t let burdens of work prevent celebration of Sabbath. Connects building of Tabernacle with deeper purpose of giving God a presence. Death sentence for violation reinforces Sabbath’s significance.
B. Repetition - Detailed description of Tabernacle construction in this parasha = repetition of detail set out earlier in describing construction plans described (Ex. 25). Repetition not a sign of significance (as repetition typically is) but rather reflects extreme obedience of Israelites.
C. Change of Heart - Following apostasy of golden calf, people now show change of heart through punctilious obedience to God’s commands (construction details) and enthusiasm (“hearts and spirits” moving them and giving so much they had to be stopped). Note irony of same jewelry that the Israelites initially brought to make the golden calf now being contributed to the construction of the sanctuary … act of teshuvah/repentance.
D. Lessons for today
1. Respecting Sabbath = Don’t let hard work crowd out spiritual things in our lives.
2. Israelites donating materials = Our hearts should always “be so moved” to give to righteous causes.
3. Effort of each Israelite was valuable to construction of Tabernacle = Everyone can do something well and it is our responsibility to recognize that within ourselves and use that capability well within our community.
4. Israelites worked hard to build Tabernacle as instructed = If you are going to do something, do it with enthusiasm and do it right.
5. Israelites built Tabernacle together = One can achieve more as part of a community than can be achieved alone.
6. Israelites following God’s detailed instructions explicitly = Pay attention to details … they matter.
P’kudei
Exodus 38:21−40:38
III. Summary of P’kudei
A. P’kudei = (These are the) “records” (of the Tabernacle)
B. A statistical summary of the materials used for the Tabernacle and an account of producing the priestly vestments are recorded. The Israelites present the completed Tabernacle to Moses who then blesses the Israelites for the work they did. (38:21-39:43)
C. God instructs Moses on how to set up and anoint the Tabernacle and how to prepare (wash and dress) and anoint Aaron and his sons as priests. Per God’s instructions, Moses sets up the Tabernacle and anoints Aaron and his sons as priests. (40:1-33)
D. When Moses finished his work, God's Presence in Tabernacle indicated by cloud covering Tabernacle by day (during which time Moses cannot enter Tabernacle nor can Israelites set out on journeys) and fire in it by night (after cloud lifted and when Israelites could set out on journeys). (40:34-38)
IV. Commentary on P’kudei (Plaut, various websites and prior Hevreh discussions)
A. Meaning of Tabernacle – Place where God could be served tangibly. Portability of structure allows constancy of God’s presence with Israelites wherever they are. Symbolic of end of Exodus tale, i.e. begun with “absence” of God during enslavement to ever-presence of God through Tabernacle.
B. Parallels between building of Tabernacle and creation
1. “Israelites had done all the work” (Ex. 39:42) similar to “God had completed the work” (Gen 2:2).
2. P’kudei mentioning seven times that each item made “exactly as the Lord commanded” similar to seven-fold repetition in Gen. 1 of “and it was so”.
3. “When Moses saw that they had performed all the tasks … Moses blessed them” (Ex. 39:43) similar to “God blessed all living creatures God had just created” (Gen. 1:22).
4. “You shall … anoint the Tabernacle” (Ex. 40:9) similar to “God blessed the seventh day” (Gen. 2:3).
C. Lessons for today
1. Detailed accounting of materials used to build Tabernacle = We should periodically take a spiritual accounting to be sure that we are properly using our abilities.
2. Cloud indicating presence of God = Find a way to sense the presence and absence of God’s influence on our daily lives (be aware of when you are and are not living by the precepts of Torah).
3. Israelites being blessed by Moses for work done on constructing Tabernacle = Hard work can be rewarding but value is not only in the work itself but in fruits of work, i.e. what motivates us to act is as important if not more important than the act itself.
4. Portability of Tabernacle = Take God with you on all journeys and make no journeys without God … involve God in all actions and decisions. Any place (or state of mind) can become a sacred space if we bring God there.
(Revised 3/9/10)
Friday, March 5, 2010
Exodus Ki Tisa
Ki Tisa
Exodus 30:11 −34:35
I. Summary
A. Ki Tisa = (God said to Moses: when you take a) “census” (of the Israelite men)
B. God tells Moses to take a census of the Israelites and collect a half-shekel (significance of no more and no less?) from every male over 20 years of age. (Ex 30:11-16)
C. God tells Moses to 1) construct a water basin for priests to use for maintaining ritual cleanliness and 2) prepare annointing oil and incense mixtures (for public but not private use) for the ordination of the priests. Bezalel and Oholiab, skilled artisans, are assigned to make objects for the priests and the Tabernacle. (Ex 30:17-31:11)
D. God tells Moses to instruct Israelites to keep the Shabbat during Tabernacle construction as a sign of the covenant (holy time more important than holy place/Tabernacle). God gives Moses the two tablets inscribed with “the finger of God”. (Ex 31:12-18)
E. The Israelites lose patience (and/or faith) and demand a visible sign of God's Presence so ask Aaron to build them a golden calf (which breaks the terms of the covenant). Upon being told by God of the golden calf, Moses successfully implores God not to destroy the people. (Ex 32:1-14)
F. Moses comes down from the mountain. When he sees the idol, he breaks the two tablets on which the Ten Commandments are written. He grinds the idol to powder and makes the Israelites drink it in water (analogy to ordeal of drinking water for suspected adulteress … Num 5:11-31?). Aaron makes excuses (for letting Israelites get out of control). Moses commands the men of Levi to “slay sibling, neighbor and kin” in God’s name resulting in death of 3,000 people (righteous killing?). God punishes the Israelites further with a plague. (Ex 32:15-35)
G. God instructs Moses to take the Israelites to the Promised Land but God refuses to go in their midst since Israelites are stiff-necked and lest God destroy them. (33:1-11)
H. Moses wins God’s forgiveness and persuades God to personally lead the Israelites, i.e. reversing God’s previous decision not to lead (“I will not go in your midst” … Ex 33:3). Emboldened, Moses asks to see God. (33:12-18)
I. God agrees to reveal God’s essential nature (“all My goodness”) to Moses but prohibits Moses from seeing God's face. God permits Moses to see only the shadow/back of God from a cleft in a rock and protected by God’s hand. (Ex 33:19-23)
J. God instructs Moses to carve two tablets so that God can inscribe “the words that were on the first tablets”. Moses carves the tablets and goes up the mountain again. (34:1-5)
K. God reveals Adonai's thirteen divine attributes to Moses on Mount Sinai: 1) compassion for a person about to sin, 2) compassion after a person sins and repents, 3) compassion for both Jews and non-Jews, 4) graciousness to those who have merit, 5) graciousness to those without merit, 6) patience with violators in hope they will repent, 7) kindness to those in need of kindness, 8) faithfulness to those who do God’s will, 9) remembering kindness for a thousand generations, 10) forgiving of deliberate wrongdoing, 11) forgiving of malicious rebellion, 12) forgiving of unintentional wrongdoing, 13) willingness to cancel punishment for those who are repentant and for their descendants. (34:6-7)
L. Moses asks God to forgive Israelites (for golden calf) and to take back the Israelites “”for Your own”.(Exod. 34:7-9)
M. God renews the covenant and warns Moses against forming alliances with the inhabitants of the lands against which the Israelites will advance. (34:10-17)
N. God commands the Israelites concerning the Pilgrimage Festivals (Shavuot, Sukkot, and Pesach). (34:18-26)
O. God tells Moses to write down the terms of the covenant on the tablets (contrary to God’s stated intent to inscribe “the words that were on the first tablets” ... 34:1). Moses remains on Mount Sinai for forty days (during which time Moses neither eats nor drinks). Moses comes down with a radiant face (a result of speaking with God). Moses instructs the Israelites “concerning all that God had imparted to him on Mount Sinai”. Moses then veils his face and takes it off only when speaking to God and delivering God’s words to Israelites. (34:27-35)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Counting (census) – Appears here as 1) necessity for collecting silver used for Tabernacle, 2) preventative re: plague (Ex.30:12) and 3) expiation/atonement to protect people counted (Ex. 30:15). Counting considered a privilege belonging to God whereas humans conducting a census without divine approval place themselves in danger. Counting is a divine act. Humans cannot count love, faith, patience or belief but God can. Note Talmudic dicta not to count Israelites directly; hence the half-shekels are counted rather than the people (explains why all must pay the same amount).
B. Timing of golden calf re: Tabernacle - Almost everything between Moses ascending mountain (Ex. 24:18) and golden calf (Ex. 32:1) is about the building of the Sanctuary and the priestly garments. If Tabernacle construction viewed as a response to the Torah's most infamous idolatrous incident, Tabernacle construction should follow golden calf story.
C. Timing of golden calf re: later (hundreds of years) history - Jeroboam I (first King of Northern Kingdom after post-Solomon split into North and South) introduced calf/bull worship in order to detach people from allegiance to Temple in Jerusalem (“the king took counsel and made two golden calves … You have been going up to Jerusalem long enough. This is your god (lower case), O Israel” … First Kings 12:28). Some say Jeroboam tale is “primary” and Exodus story legitimizes Jerusalem Temple and illegitimizes northern worship sanctuaries (Israelites become “Jews” when worship decentralized from Jerusalem temple.) Others say Jeroboam could not have succeeded without pre-existing propensity to favor bull worship, i.e. Exodus happened first and planted ancient seed of post-Exodus idol worship.
D. Sin of golden calf – Golden calf not an idol but the new link with God (meant to replace Moses as intermediary with God). Reinforced by gold used both for idol (Divine throne as Israelites imagined it) and for cherubim on ark cover (also Divine throne). Note that cherubim were permitted and even required by God but golden idol was neither. Hence, Israelite sin was breach of trust rather than rejection of God or a return to idolatry.
E. Positive aspects of golden calf incident – 1) Forging a community - “When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron” (Ex 32:1). This is the first time that the group that left Egypt is described as having gathered as a kahal, “community,” rather than a chorus of malcontents. 2) Growth opportunity for Moses - He had been passive but now takes decisive action (shatters the tablets, persuades God not to destroy people and changes God’s mind about personally leading people). Unlike Aaron, who refers to the Israelites as a “they” who are inclined to evil, Moses identifies with the people. Suggests importance of remaining cognizant of covenantal values even in the midst of a crisis.
F. Moses’ seeing “shadow” of God – Having had his request to see God denied, Moses instead finds himself humbly bowing low in the cleft of a rock. Some say that all Moses really saw was the shadow that falls on our lives when God is no longer there. He was able to distinguish between those actions and situations that are filled with holiness and those that are not. Others teach that God's presence may be perceived only after the fact, when we look back on the experiences of our lives. These interpretations recognize God’s acknowledgment of the legitimacy of our need to be connected more directly to what is godly and to somehow “see” God's presence v. simply believing and having faith in God.
G. Why did Moses break tablets? – 1) To punish Israelites for their apostasy (renunciation of faith). 2) To save Israelites from God's wrath, i.e. if Israelites hadn't yet received the laws, they couldn't be expected to keep them! 3) To deflect some of God's anger onto himself - When he realized that there was no future hope for Israel, he linked his own fate with theirs and broke the tablets so that God would have to save Israelites in order to forgive him.
H. Radiance in Moses’ face - "And as Moses came down from the mountain bearing the two tablets of the Pact, Moses was not aware that the skin of his face was radiant, since he had spoken with God. Aaron and all the Israelites … shrank from coming near him." (Ex 34:29-30). Commentators have analyzed the origin of these rays, variously called "beams of splendor," "divine rays of glory," or (incorrectly) "horns" (“ka-ran” = radiant v. “ke-ren” = horn - basis for the belief that Jews have horns i.e. Christian tradition of “transfiguration of Moses”).
I. Nature of God – Jewish tradition views Ex. 34:7 as setting out the 13 attributes of God v. Maimonides claims 13 attributes describes actions of God but not the nature of God, i.e. text only shows God was unknowable.
J. Tablets as object – Note irony of tablets given by God being tangible object representative of God and covenant (approximating prohibited idol?).
K. Constancy of faith – Questioning of faith in God by Moses (indicated by his request of God to see God’s face as an expression of their ultimate and intimate relationship?) and by Israelites (in golden calf incident?) suggests that faith is not necessarily constant. Should we regularly test our faith, i.e. does periodic questioning and subsequent recovery of faith strengthen faith?
L. Issues re: individual roles of Israelites, Moses, God and Aaron in golden calf
1. Israelites – i) Why did Israelites build golden calf? Anxiety and restlessness over absence of visible leadership (organizational shortcoming)? Sense of abandonment by God (loss of faith)? ii) What was Israelite sin? Breach of God’s trust rather than idolatry (see II.D. above). Post-exilic idol worship arguably OK (see II.C. above) so making of golden calf in and of itself not a sin. It’s possible that when people saw Aaron himself making the golden calf, they thought it was officially ok to worship.
2. Moses – i) Did Moses over-react when he a) broke tablets = voiding covenant (why did he break them? Was it his call to make?) and b) commanded Levites to “slay sibling, neighbor and kin” in God’s name resulting in death of 3,000 people (Moses’ anger or intermediary for God’s anger shown through Moses as God’s intermediary?). ii) Note Moses’ role in convincing God not to destroy Israelites (reminiscent of Abraham’s negotiation with God to save Sodom - Gen. 18:23-30). Suggests flexibility and compassion of God? iii) What was Moses’ motivation for asking to see God? Reassurance in light of doubt and anxiety? Emboldened by having persuaded God to not destroy Israelites and personally lead people? Need perceived by Moses to allow him to more effectively lead Israelites? iv) Why did Moses need to go up on a mountain and alone to meet with God? What was so special about all of this that he had to be completely isolated from the Israelites? Was it a spiritual journey (up on the mountain all by himself with no food or water but just listening to God)?
3. God – i) Was God compassionate when Moses persuaded God not to destroy Israelites? Reconcile with plague brought upon Israelites by God and God allowing Moses to command Levites to kill 3,000. ii) God responds positively to Moses’ request to see God (lets Moses see God’s shadow) yet is angry at Israelites for their desire to see sign of God’s presence (embodied in their minds in golden calf). iii) Did God have some responsibility? by exposing Israelites to idolatry by bringing them to Egypt? by giving Israelites gold (borrowed from Egyptians) when they left Egypt?
4. Aaron – Was Aaron a collaborator? a well-intended victim of the people (trying delay tactics until Moses’ return)? an ineffective and non-confrontational leader of the moment? Arguably, Aaron should not have been held responsible for golden calf (he hadn’t yet been appointed kohen gadol). The people as a whole gave him the authority to act on their behalf and he simply made the casting of the statue, i.e. Aaron responded to the will of the people at the time. Does one have no responsibility because one doesn’t have an official title or are we supposed to speak up and do what we can no matter what our title is? Lesson = even spiritual leaders are capable of leading or following their people up the wrong spiritual tree even when they should know better … we should never follow anyone blindly .
M. What parasha means for us today
1. Dealing with authority – Moses’ “negotiation” with God suggests we respect authority but also stand up to authority for what we believe is right and just (tempered by 1) need to recognize greater good outweighing personal preference and 2) possibility of poor personal judgment).
2. Power of prayer - Moses' prayers (his requests of God) allowed the Israelites a second chance and saved them from destruction by God. Similarly, we can improve our lives by tapping into the power of prayer.
3. Importance of mercy and forgiveness - God giving Israelites a second chance through the second set of tablets and renewal of covenant demonstrates the importance of mercy and forgiveness. God’s behavior tells us 1) we can recover from our mistakes and 2) we should show same merciful and forgiving behavior as God showed to Israelites.
4. Renewal - Pesach is observed in the spring, the time when all of nature is renewing itself. We, too, can renew ourselves by realizing that repentance and forgiveness are available to us all during the year.
5. Attributes of God – Recognition of attributes of God should motivate us to portray similar attributes in our own lives.
Revised 3/5/10
Exodus 30:11 −34:35
I. Summary
A. Ki Tisa = (God said to Moses: when you take a) “census” (of the Israelite men)
B. God tells Moses to take a census of the Israelites and collect a half-shekel (significance of no more and no less?) from every male over 20 years of age. (Ex 30:11-16)
C. God tells Moses to 1) construct a water basin for priests to use for maintaining ritual cleanliness and 2) prepare annointing oil and incense mixtures (for public but not private use) for the ordination of the priests. Bezalel and Oholiab, skilled artisans, are assigned to make objects for the priests and the Tabernacle. (Ex 30:17-31:11)
D. God tells Moses to instruct Israelites to keep the Shabbat during Tabernacle construction as a sign of the covenant (holy time more important than holy place/Tabernacle). God gives Moses the two tablets inscribed with “the finger of God”. (Ex 31:12-18)
E. The Israelites lose patience (and/or faith) and demand a visible sign of God's Presence so ask Aaron to build them a golden calf (which breaks the terms of the covenant). Upon being told by God of the golden calf, Moses successfully implores God not to destroy the people. (Ex 32:1-14)
F. Moses comes down from the mountain. When he sees the idol, he breaks the two tablets on which the Ten Commandments are written. He grinds the idol to powder and makes the Israelites drink it in water (analogy to ordeal of drinking water for suspected adulteress … Num 5:11-31?). Aaron makes excuses (for letting Israelites get out of control). Moses commands the men of Levi to “slay sibling, neighbor and kin” in God’s name resulting in death of 3,000 people (righteous killing?). God punishes the Israelites further with a plague. (Ex 32:15-35)
G. God instructs Moses to take the Israelites to the Promised Land but God refuses to go in their midst since Israelites are stiff-necked and lest God destroy them. (33:1-11)
H. Moses wins God’s forgiveness and persuades God to personally lead the Israelites, i.e. reversing God’s previous decision not to lead (“I will not go in your midst” … Ex 33:3). Emboldened, Moses asks to see God. (33:12-18)
I. God agrees to reveal God’s essential nature (“all My goodness”) to Moses but prohibits Moses from seeing God's face. God permits Moses to see only the shadow/back of God from a cleft in a rock and protected by God’s hand. (Ex 33:19-23)
J. God instructs Moses to carve two tablets so that God can inscribe “the words that were on the first tablets”. Moses carves the tablets and goes up the mountain again. (34:1-5)
K. God reveals Adonai's thirteen divine attributes to Moses on Mount Sinai: 1) compassion for a person about to sin, 2) compassion after a person sins and repents, 3) compassion for both Jews and non-Jews, 4) graciousness to those who have merit, 5) graciousness to those without merit, 6) patience with violators in hope they will repent, 7) kindness to those in need of kindness, 8) faithfulness to those who do God’s will, 9) remembering kindness for a thousand generations, 10) forgiving of deliberate wrongdoing, 11) forgiving of malicious rebellion, 12) forgiving of unintentional wrongdoing, 13) willingness to cancel punishment for those who are repentant and for their descendants. (34:6-7)
L. Moses asks God to forgive Israelites (for golden calf) and to take back the Israelites “”for Your own”.(Exod. 34:7-9)
M. God renews the covenant and warns Moses against forming alliances with the inhabitants of the lands against which the Israelites will advance. (34:10-17)
N. God commands the Israelites concerning the Pilgrimage Festivals (Shavuot, Sukkot, and Pesach). (34:18-26)
O. God tells Moses to write down the terms of the covenant on the tablets (contrary to God’s stated intent to inscribe “the words that were on the first tablets” ... 34:1). Moses remains on Mount Sinai for forty days (during which time Moses neither eats nor drinks). Moses comes down with a radiant face (a result of speaking with God). Moses instructs the Israelites “concerning all that God had imparted to him on Mount Sinai”. Moses then veils his face and takes it off only when speaking to God and delivering God’s words to Israelites. (34:27-35)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Counting (census) – Appears here as 1) necessity for collecting silver used for Tabernacle, 2) preventative re: plague (Ex.30:12) and 3) expiation/atonement to protect people counted (Ex. 30:15). Counting considered a privilege belonging to God whereas humans conducting a census without divine approval place themselves in danger. Counting is a divine act. Humans cannot count love, faith, patience or belief but God can. Note Talmudic dicta not to count Israelites directly; hence the half-shekels are counted rather than the people (explains why all must pay the same amount).
B. Timing of golden calf re: Tabernacle - Almost everything between Moses ascending mountain (Ex. 24:18) and golden calf (Ex. 32:1) is about the building of the Sanctuary and the priestly garments. If Tabernacle construction viewed as a response to the Torah's most infamous idolatrous incident, Tabernacle construction should follow golden calf story.
C. Timing of golden calf re: later (hundreds of years) history - Jeroboam I (first King of Northern Kingdom after post-Solomon split into North and South) introduced calf/bull worship in order to detach people from allegiance to Temple in Jerusalem (“the king took counsel and made two golden calves … You have been going up to Jerusalem long enough. This is your god (lower case), O Israel” … First Kings 12:28). Some say Jeroboam tale is “primary” and Exodus story legitimizes Jerusalem Temple and illegitimizes northern worship sanctuaries (Israelites become “Jews” when worship decentralized from Jerusalem temple.) Others say Jeroboam could not have succeeded without pre-existing propensity to favor bull worship, i.e. Exodus happened first and planted ancient seed of post-Exodus idol worship.
D. Sin of golden calf – Golden calf not an idol but the new link with God (meant to replace Moses as intermediary with God). Reinforced by gold used both for idol (Divine throne as Israelites imagined it) and for cherubim on ark cover (also Divine throne). Note that cherubim were permitted and even required by God but golden idol was neither. Hence, Israelite sin was breach of trust rather than rejection of God or a return to idolatry.
E. Positive aspects of golden calf incident – 1) Forging a community - “When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron” (Ex 32:1). This is the first time that the group that left Egypt is described as having gathered as a kahal, “community,” rather than a chorus of malcontents. 2) Growth opportunity for Moses - He had been passive but now takes decisive action (shatters the tablets, persuades God not to destroy people and changes God’s mind about personally leading people). Unlike Aaron, who refers to the Israelites as a “they” who are inclined to evil, Moses identifies with the people. Suggests importance of remaining cognizant of covenantal values even in the midst of a crisis.
F. Moses’ seeing “shadow” of God – Having had his request to see God denied, Moses instead finds himself humbly bowing low in the cleft of a rock. Some say that all Moses really saw was the shadow that falls on our lives when God is no longer there. He was able to distinguish between those actions and situations that are filled with holiness and those that are not. Others teach that God's presence may be perceived only after the fact, when we look back on the experiences of our lives. These interpretations recognize God’s acknowledgment of the legitimacy of our need to be connected more directly to what is godly and to somehow “see” God's presence v. simply believing and having faith in God.
G. Why did Moses break tablets? – 1) To punish Israelites for their apostasy (renunciation of faith). 2) To save Israelites from God's wrath, i.e. if Israelites hadn't yet received the laws, they couldn't be expected to keep them! 3) To deflect some of God's anger onto himself - When he realized that there was no future hope for Israel, he linked his own fate with theirs and broke the tablets so that God would have to save Israelites in order to forgive him.
H. Radiance in Moses’ face - "And as Moses came down from the mountain bearing the two tablets of the Pact, Moses was not aware that the skin of his face was radiant, since he had spoken with God. Aaron and all the Israelites … shrank from coming near him." (Ex 34:29-30). Commentators have analyzed the origin of these rays, variously called "beams of splendor," "divine rays of glory," or (incorrectly) "horns" (“ka-ran” = radiant v. “ke-ren” = horn - basis for the belief that Jews have horns i.e. Christian tradition of “transfiguration of Moses”).
I. Nature of God – Jewish tradition views Ex. 34:7 as setting out the 13 attributes of God v. Maimonides claims 13 attributes describes actions of God but not the nature of God, i.e. text only shows God was unknowable.
J. Tablets as object – Note irony of tablets given by God being tangible object representative of God and covenant (approximating prohibited idol?).
K. Constancy of faith – Questioning of faith in God by Moses (indicated by his request of God to see God’s face as an expression of their ultimate and intimate relationship?) and by Israelites (in golden calf incident?) suggests that faith is not necessarily constant. Should we regularly test our faith, i.e. does periodic questioning and subsequent recovery of faith strengthen faith?
L. Issues re: individual roles of Israelites, Moses, God and Aaron in golden calf
1. Israelites – i) Why did Israelites build golden calf? Anxiety and restlessness over absence of visible leadership (organizational shortcoming)? Sense of abandonment by God (loss of faith)? ii) What was Israelite sin? Breach of God’s trust rather than idolatry (see II.D. above). Post-exilic idol worship arguably OK (see II.C. above) so making of golden calf in and of itself not a sin. It’s possible that when people saw Aaron himself making the golden calf, they thought it was officially ok to worship.
2. Moses – i) Did Moses over-react when he a) broke tablets = voiding covenant (why did he break them? Was it his call to make?) and b) commanded Levites to “slay sibling, neighbor and kin” in God’s name resulting in death of 3,000 people (Moses’ anger or intermediary for God’s anger shown through Moses as God’s intermediary?). ii) Note Moses’ role in convincing God not to destroy Israelites (reminiscent of Abraham’s negotiation with God to save Sodom - Gen. 18:23-30). Suggests flexibility and compassion of God? iii) What was Moses’ motivation for asking to see God? Reassurance in light of doubt and anxiety? Emboldened by having persuaded God to not destroy Israelites and personally lead people? Need perceived by Moses to allow him to more effectively lead Israelites? iv) Why did Moses need to go up on a mountain and alone to meet with God? What was so special about all of this that he had to be completely isolated from the Israelites? Was it a spiritual journey (up on the mountain all by himself with no food or water but just listening to God)?
3. God – i) Was God compassionate when Moses persuaded God not to destroy Israelites? Reconcile with plague brought upon Israelites by God and God allowing Moses to command Levites to kill 3,000. ii) God responds positively to Moses’ request to see God (lets Moses see God’s shadow) yet is angry at Israelites for their desire to see sign of God’s presence (embodied in their minds in golden calf). iii) Did God have some responsibility? by exposing Israelites to idolatry by bringing them to Egypt? by giving Israelites gold (borrowed from Egyptians) when they left Egypt?
4. Aaron – Was Aaron a collaborator? a well-intended victim of the people (trying delay tactics until Moses’ return)? an ineffective and non-confrontational leader of the moment? Arguably, Aaron should not have been held responsible for golden calf (he hadn’t yet been appointed kohen gadol). The people as a whole gave him the authority to act on their behalf and he simply made the casting of the statue, i.e. Aaron responded to the will of the people at the time. Does one have no responsibility because one doesn’t have an official title or are we supposed to speak up and do what we can no matter what our title is? Lesson = even spiritual leaders are capable of leading or following their people up the wrong spiritual tree even when they should know better … we should never follow anyone blindly .
M. What parasha means for us today
1. Dealing with authority – Moses’ “negotiation” with God suggests we respect authority but also stand up to authority for what we believe is right and just (tempered by 1) need to recognize greater good outweighing personal preference and 2) possibility of poor personal judgment).
2. Power of prayer - Moses' prayers (his requests of God) allowed the Israelites a second chance and saved them from destruction by God. Similarly, we can improve our lives by tapping into the power of prayer.
3. Importance of mercy and forgiveness - God giving Israelites a second chance through the second set of tablets and renewal of covenant demonstrates the importance of mercy and forgiveness. God’s behavior tells us 1) we can recover from our mistakes and 2) we should show same merciful and forgiving behavior as God showed to Israelites.
4. Renewal - Pesach is observed in the spring, the time when all of nature is renewing itself. We, too, can renew ourselves by realizing that repentance and forgiveness are available to us all during the year.
5. Attributes of God – Recognition of attributes of God should motivate us to portray similar attributes in our own lives.
Revised 3/5/10
Wednesday, February 24, 2010
Exodus T'tzaveh
T’tzaveh
Exodus 27:20 − 30:10
I. Summary
A. T’tzaveh = (You shall further) “instruct” (the Israelites to bring you clear oil …)
B. God tells Moses (though Moses is not named in this parasha) to have Israelites bring to Moses “clear oil of beaten olives” (the most expensive and labor intensive kind of oil) for the ner tamid, "a constantly burning light," above the sanctuary. (27:20-21) Command repeated verbatim in Lev. 24:2-3.
C. God tells Moses to have Aaron (why Aaron?) and his sons (by virtue of priesthood being hereditary), Nadab, Abihu, Eleazar, and Ithamar, serve God as priests. God instructs Moses to have special clothes made for Aaron (made up of seven items: 1) breastpiece containing Urim and Thummim, 2) ephod, 3) robe, 4) fringed tunic, 5) headdress, 6) sash and 7) frontlet on a cord of blue to be on Aaron’s forehead at all times (related to tefillin). God tells Moses to make linen breeches (underwear) for Aaron and his sons to wear when carrying out priestly functions. (28:1-43)
D. God instructs Moses on how to consecrate (make sacred) and ordain (officially invest) Aaron and his sons as priests ... process involves preparatory washing, robing with vestments, anointing of priests with holy oil and three sacrifices (including putting of blood from sacrifice on priest’s earlobe, thumb and toe). God tells Moses that God will meet with Israelites at Tabernacle after ordination process in order to consecrate Aaron and his sons. (29:1-46)
E. God tells Moses to make an altar and gives Moses specifics on how to build it (reminiscent of God providing construction specifics for construction of Tabernacle). God tells Moses to place the altar in the Tabernacle and provides Moses with instructions for Aaron’s use of altar. (30:1-10)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Omission of Moses’ name - Moses’ name appears in every parasha after Genesis except T’tzaveh (compare to 1) Moses’ physical absence from Israelites when Moses on Mount Sinai when Israelites create golden calf, 2) omission of Moses’ name from Passover Haggadah, 3) omission of God’s name in Purim megillah). Three explanations for omission of Moses’ name (all suggesting need for humility): 1) God is unable to forgive Moses for golden calf (reinforced by Moses requesting removal … “if You will forgive their sin [well and good]; but if not, erase me from the record which You have written!” … Ex. 32:32). 2) Traditional date of Moses’ death, the seventh of Adar, always occurs during the reading of T’tzaveh so, in order to prevent individuals from focusing so intently on Moses that they begin to worship him, Moses’ name is omitted from this Torah portion. 3) Moses steps aside and lets Aaron and the role of the High Priest be the focus of attention. Contra, Moses IS mentioned though by reference only … “You shall further instruct the Israelites”. (Ex. 27:20)
B. Urim and Thummim – No specific description (called simply “instrument of decision” at 28:30 … but they may have been stones). Used to determine God’s will (this being one of priests’ most important functions). Oracular devices held close to one’s heart, they push one to decide, creating space for “right” decisions to surface. Could represent Moses and Aaron (who got along v. sibling issues with Cain/Abel, Jacob/Esau, Joseph/his brothers), i.e. coming together to recognize God’s words through correct decisions.
C. God’s appointment of Aaron as High Priest – Moses is reluctant to give up his desire to be the High Priest. However, he is challenged to see that his power and importance do not depend solely on what he himself has successfully accomplished but also on what he has enabled others to accomplish.
D. Meaning of the ner tamid – At least three:1) Role of Israelites - As the Israelites passed by the Ark of the Covenant, the eternal light was there to remind them of their role in the world as proclaimers of peace amongst the nations (Israelites are told that they are to be "a light unto the nations" … Isaiah 42:6; 49:6). 2) Mitzvot - Reminds Jews of the mitzvoth in that each time a person performs a mitzvah, that act serves to brighten the world. "The mitzvah is a lamp and the teaching is light." (Proverbs 6:23). 3) Sacred space - Used to sanctify space as sacred space.
E. Significance of rules governing ner tamid – There are three rules in parasha: 1) Israelites are to provide pure olive oil for the light. (Ex. 27:20) Significance to us: if we want that little light to keep on burning, it is everyone's responsibility to provide the oil, the fuel that it needs meaning everyone's contribution is important, no matter how great or small). 2) Those who work in the Temple are to set up the light in the right place and keep it burning "from evening to morning." (Ex. 27:21) Significance to us: we need to arrange our priorities as evidenced by kindling the light in the right places and raising it in significance and importance above more common concerns. 3) Rule of ner tamid is established for all time in the House of Israel. (Ex. 27:21) Significance to us: we mustn't become so localized in our Jewish concerns that we lose our perspective and effectiveness.
F. Ordination rite re: earlobe, thumb and toe – 1) Earlobe = purity of every word, 2) thumb on hand = symbol of actions and 3) toe on foot = way person walks thru life.
G. Timing re: golden calf - Irony of having Tabernacle and priests in place right before golden calf (next parasha). Suggests possibility that Tabernacle and ordination of priests were premature, i.e. Israelites went through the motions of constructing Tabernacle and priestly dress but did not really buy into it and were not ready for the commitment to heed God’s commands. Perhaps the specifics of how to (re)connect with God are in place before the NEED to do so, i.e. the idolatry of the golden calf. Assuming God knows what humans will do (reconciles free will with God being "in control"?), does God provide Tabernacle and priests because God knows Israelites will need a path to redemption from Golden Calf? Points to God thinking ahead and laying groundwork. Alternate explanation = there is no before and after in Torah so Tabernacle construction and priestly ordination really did follow golden calf incident.
H. Parallels with light from ner tamid – 1) Extended light re: Chanukah, 2) light of God re: burning bush, 3) pillar of fire as Israelites leave Egypt and 4) Moses’ face glowing when he comes down from mountain.
I. Priestly clothes: need to temper both adornment and dignity - "Make sacral vestments . . . for dignity and adornment"(28:2). The purpose of the High Priest’s clothing is described to be “for honor and for beauty”. Clothing indicates our status and the groups with whom we identify and the delicate balance between belonging and individual uniqueness. Adornment (clothes so ornate that priest might well have felt an overblown sense of self-importance) is balanced by the need for clothing ourselves in dignity. On the other hand, wearing clothes with dignity (importance and weightiness) is not about self-aggrandizement, but rather service, humility and a reminder of purpose. Further, vestments were made by Moses rather than by artisans. Moses was to instruct priests in the improvement of their souls and their characters so that their inner selves should be clothed in majesty and splendor”. Suggests that we become holy by paying attention to the way we conduct our lives, including paying attention to something as seemingly insignificant as what we wear. We become holy by paying attention to how our external self reflects our internal intentions.
J. Church v. State – Moses is the giver of the Law whereas Aaron and his sons and descendents are the Priestly class. The two are separate and distinct. However, since Moses has attained a higher spiritual elevation than Aaron and is closer to God, Moses’ role is the more important. This implies that keeping and perpetuating the (written and oral) law is far more important than the role of the Priestly class and Temple ritual and sacrificial practices. If Judaism were all about Temple services and sacrifice, it would have died with the destruction of the 2nd Temple. Instead, the destruction of the 2nd Temple gave rise to Rabbinic Judaism – the Rabbinical Community became the vehicle for transmitting the Law to the Jewish people, as Moses did in his time. Note parallel with current conflict between secular and religious wings in Israeli politics and culture.
(Revised 2/24/10)
Exodus 27:20 − 30:10
I. Summary
A. T’tzaveh = (You shall further) “instruct” (the Israelites to bring you clear oil …)
B. God tells Moses (though Moses is not named in this parasha) to have Israelites bring to Moses “clear oil of beaten olives” (the most expensive and labor intensive kind of oil) for the ner tamid, "a constantly burning light," above the sanctuary. (27:20-21) Command repeated verbatim in Lev. 24:2-3.
C. God tells Moses to have Aaron (why Aaron?) and his sons (by virtue of priesthood being hereditary), Nadab, Abihu, Eleazar, and Ithamar, serve God as priests. God instructs Moses to have special clothes made for Aaron (made up of seven items: 1) breastpiece containing Urim and Thummim, 2) ephod, 3) robe, 4) fringed tunic, 5) headdress, 6) sash and 7) frontlet on a cord of blue to be on Aaron’s forehead at all times (related to tefillin). God tells Moses to make linen breeches (underwear) for Aaron and his sons to wear when carrying out priestly functions. (28:1-43)
D. God instructs Moses on how to consecrate (make sacred) and ordain (officially invest) Aaron and his sons as priests ... process involves preparatory washing, robing with vestments, anointing of priests with holy oil and three sacrifices (including putting of blood from sacrifice on priest’s earlobe, thumb and toe). God tells Moses that God will meet with Israelites at Tabernacle after ordination process in order to consecrate Aaron and his sons. (29:1-46)
E. God tells Moses to make an altar and gives Moses specifics on how to build it (reminiscent of God providing construction specifics for construction of Tabernacle). God tells Moses to place the altar in the Tabernacle and provides Moses with instructions for Aaron’s use of altar. (30:1-10)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Omission of Moses’ name - Moses’ name appears in every parasha after Genesis except T’tzaveh (compare to 1) Moses’ physical absence from Israelites when Moses on Mount Sinai when Israelites create golden calf, 2) omission of Moses’ name from Passover Haggadah, 3) omission of God’s name in Purim megillah). Three explanations for omission of Moses’ name (all suggesting need for humility): 1) God is unable to forgive Moses for golden calf (reinforced by Moses requesting removal … “if You will forgive their sin [well and good]; but if not, erase me from the record which You have written!” … Ex. 32:32). 2) Traditional date of Moses’ death, the seventh of Adar, always occurs during the reading of T’tzaveh so, in order to prevent individuals from focusing so intently on Moses that they begin to worship him, Moses’ name is omitted from this Torah portion. 3) Moses steps aside and lets Aaron and the role of the High Priest be the focus of attention. Contra, Moses IS mentioned though by reference only … “You shall further instruct the Israelites”. (Ex. 27:20)
B. Urim and Thummim – No specific description (called simply “instrument of decision” at 28:30 … but they may have been stones). Used to determine God’s will (this being one of priests’ most important functions). Oracular devices held close to one’s heart, they push one to decide, creating space for “right” decisions to surface. Could represent Moses and Aaron (who got along v. sibling issues with Cain/Abel, Jacob/Esau, Joseph/his brothers), i.e. coming together to recognize God’s words through correct decisions.
C. God’s appointment of Aaron as High Priest – Moses is reluctant to give up his desire to be the High Priest. However, he is challenged to see that his power and importance do not depend solely on what he himself has successfully accomplished but also on what he has enabled others to accomplish.
D. Meaning of the ner tamid – At least three:1) Role of Israelites - As the Israelites passed by the Ark of the Covenant, the eternal light was there to remind them of their role in the world as proclaimers of peace amongst the nations (Israelites are told that they are to be "a light unto the nations" … Isaiah 42:6; 49:6). 2) Mitzvot - Reminds Jews of the mitzvoth in that each time a person performs a mitzvah, that act serves to brighten the world. "The mitzvah is a lamp and the teaching is light." (Proverbs 6:23). 3) Sacred space - Used to sanctify space as sacred space.
E. Significance of rules governing ner tamid – There are three rules in parasha: 1) Israelites are to provide pure olive oil for the light. (Ex. 27:20) Significance to us: if we want that little light to keep on burning, it is everyone's responsibility to provide the oil, the fuel that it needs meaning everyone's contribution is important, no matter how great or small). 2) Those who work in the Temple are to set up the light in the right place and keep it burning "from evening to morning." (Ex. 27:21) Significance to us: we need to arrange our priorities as evidenced by kindling the light in the right places and raising it in significance and importance above more common concerns. 3) Rule of ner tamid is established for all time in the House of Israel. (Ex. 27:21) Significance to us: we mustn't become so localized in our Jewish concerns that we lose our perspective and effectiveness.
F. Ordination rite re: earlobe, thumb and toe – 1) Earlobe = purity of every word, 2) thumb on hand = symbol of actions and 3) toe on foot = way person walks thru life.
G. Timing re: golden calf - Irony of having Tabernacle and priests in place right before golden calf (next parasha). Suggests possibility that Tabernacle and ordination of priests were premature, i.e. Israelites went through the motions of constructing Tabernacle and priestly dress but did not really buy into it and were not ready for the commitment to heed God’s commands. Perhaps the specifics of how to (re)connect with God are in place before the NEED to do so, i.e. the idolatry of the golden calf. Assuming God knows what humans will do (reconciles free will with God being "in control"?), does God provide Tabernacle and priests because God knows Israelites will need a path to redemption from Golden Calf? Points to God thinking ahead and laying groundwork. Alternate explanation = there is no before and after in Torah so Tabernacle construction and priestly ordination really did follow golden calf incident.
H. Parallels with light from ner tamid – 1) Extended light re: Chanukah, 2) light of God re: burning bush, 3) pillar of fire as Israelites leave Egypt and 4) Moses’ face glowing when he comes down from mountain.
I. Priestly clothes: need to temper both adornment and dignity - "Make sacral vestments . . . for dignity and adornment"(28:2). The purpose of the High Priest’s clothing is described to be “for honor and for beauty”. Clothing indicates our status and the groups with whom we identify and the delicate balance between belonging and individual uniqueness. Adornment (clothes so ornate that priest might well have felt an overblown sense of self-importance) is balanced by the need for clothing ourselves in dignity. On the other hand, wearing clothes with dignity (importance and weightiness) is not about self-aggrandizement, but rather service, humility and a reminder of purpose. Further, vestments were made by Moses rather than by artisans. Moses was to instruct priests in the improvement of their souls and their characters so that their inner selves should be clothed in majesty and splendor”. Suggests that we become holy by paying attention to the way we conduct our lives, including paying attention to something as seemingly insignificant as what we wear. We become holy by paying attention to how our external self reflects our internal intentions.
J. Church v. State – Moses is the giver of the Law whereas Aaron and his sons and descendents are the Priestly class. The two are separate and distinct. However, since Moses has attained a higher spiritual elevation than Aaron and is closer to God, Moses’ role is the more important. This implies that keeping and perpetuating the (written and oral) law is far more important than the role of the Priestly class and Temple ritual and sacrificial practices. If Judaism were all about Temple services and sacrifice, it would have died with the destruction of the 2nd Temple. Instead, the destruction of the 2nd Temple gave rise to Rabbinic Judaism – the Rabbinical Community became the vehicle for transmitting the Law to the Jewish people, as Moses did in his time. Note parallel with current conflict between secular and religious wings in Israeli politics and culture.
(Revised 2/24/10)
Wednesday, February 17, 2010
Exodus T'rumah
T’rumah
Exodus 25:1 −27:19
I. Summary
A. T’rumah = (God said to Moses: Tell the Israelites to bring Me) “gifts”
B. God asks those Israelites “whose heart is so moved” to donate gifts (materials) for the building of the Tabernacle so that God may "dwell among them." God tell Israelites to make Tabernacle “exactly as I show you.” (25:1-9)
C. God provides highly specific instructions for the construction of the ark, ark cover (with cherubim), table, and menorah. (25:10-40)
D. God provides detailed directions on how to build, set up and position the Tabernacle (lowermost and holiest level which houses ark), altar and courtyard. (26:1-27:19)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Timing of Tabernacle construction - Tabernacle gave Israelites a tangible and portable symbol of God’s presence among them which they needed as they are about to leave Mount Sinai where they were conscious of God’s nearness. Tabernacle “concretized” the freedom of the Israelites.
B. Description of Tabernacle construction v. creation of world - Same words used in Genesis and Exodus Tabernacle construction: 1. V’ah-soo/a-sah = “shall make/made” in Genesis 1:7 and Exodus 25:8 +++. 2. Va-tay-kal/va’y’koo-loo = “finished” in Genesis 2:1 and Exodus 39:32. 3. Va-yareh = “saw” (all the work that they had made) in Genesis 1:31 and Exodus 39:43. Suggests erection of Tabernacle traceable to creation of world itself.
C. Three names for sanctuary (“make Me a sanctuary that I may dwell among them” … 25:8)- 1. Mikdash (sanctum) = holy place. 2. Mishkan (Tabernacle) = God’s dwelling. 3.Ohel mo’ed (Tent of Meeting) = place where God would communicate with Moses. Each name reflects different aspect of sanctuary.
D. Construction of Tabernacle parallels God’s creations - Just as God created a world for us to dwell in, Moses oversaw the building of a place in which God could dwell. Through the construction of the Sanctuary, we become imitators of God. And if we can imitate the work of God physically, we should similarly aspire to imitate God's goodness, love, and mercy.
E. Tabernacle for Israelites … not for God - God wants a place in which to dwell among the Israelites because some people believe that God is remote. By building a place in their midst, the people would be constantly reminded that God is close at all times.
F. “… whose heart so moves them”- Maimonides says that whoever gives with bad grace and with an unfriendly mien, even if he gives a thousand gold pieces, loses all the merit of his actions. Rather, one should give with good grace, gladly, and cheerfully, displaying an abundance of sympathy; however, our tradition's attitude seems to be this: Better for us to become accustomed to giving (regardless of attitude) - to making our giving tzedakah almost habitual-and hope that our hearts will eventually catch up, than to wait for our hearts to be moved and only give at those times.
G. God’s concern with the minutiae of Tabernacle construction - The creation of Noah's ark (the last time we heard God dictating such fastidious measurements, e.g. Gen 6:14 says "make yourself an ark of gopher wood; make it an ark with compartments, and cover it inside and out with pitch") was necessary to save a remnant of humanity and begin the world anew. This time, the creation of the Tabernacle is not a physical salvation but a spiritual one. The world is beginning again but in a different way. The Israelites, a remnant people, are now creating a space for God in the same way that God created a space for them by redeeming them from Egypt. Freedom does not evoke chaos. In the same way, Revelation does not require a warm, fuzzy "spiritual" feeling but rather an exacting and demanding artistry. God’s message was this: Yes, I will be with you always, but you must be willing to work hard for that assurance.
H. God’s command to put gold where no one would see it – Says that one should harmonize one’s inner being with one’s outward appearance, i.e. hidden intentions are as valuable as outer appearances.
I. Israelites’ ability to follow God’s construction instructions - It is the skill and artistry of the Israelites that make the vision into reality. It is their interpretation of God’s instructions that allows the Israelites to create a Tabernacle that is both beautiful and functional. In creating the Mishkan, the newly freed Israelites have what may be their first experience of tikkun olam b’malchut Shaddai, “repair of the world under God’s sovereignty.”
J. God’s “immanence” v. “transcendence” - Immanence means that God is within the universe i.e. near, here below, among us (and for which T’rumah is a key text … Exodus 25:22 says “I will impart to you - from above the cover, from between the two cherubim that are on top of the Ark of the Pact – all that I will command …” -). Transcendence means that God is above and distinct from the universe. These two approaches always in tension in Jewish thought.
K. How T’rumah fits in with last parasha (Mishpatim where Israelites conclude covenant) and later parasha (Ki Tisa where Israelites create golden calf) – Per the just concluded covenant, the Israelites needed reassurance that God would be with them always and hence, the construction of the Tabernacle (which “concretized” the freedom of the Israelites). As to golden calf, it is commonly believed that there is no chronological sequence in the Torah. This belief suggests that the order in which T'rumah and Ki Tisa appear in the Torah has been reversed, i.e. the building of the Tabernacle followed the incident of the golden calf (Rashi). Arguably, the golden calf was about the Israelites' need to be more like other nations. They, too, desired a physical representation of God. Thus the building of the sanctuary (following the golden calf incident) gave them something concrete and, by involving the whole community in the project, allowed them to atone for the sin of the golden calf.
L. Reconciling prohibited idolatry and Cherubim/Tabernacle – Cherubim on ark cover (25:18) avoids characterization as false image through (inadequate?) explanation that cherubim were in place totally inaccessible to people at large. Tabernacle is arguably justified (also questionably) by recognizing that community life requires institutions and institutions require buildings. When our "hearts move us" to build buildings that manifest these commanded values, buildings in which we "devote ourselves to justice," then God dwells among us”.
M. Availability of materials – Some say materials were available only to a settled society (unlike wandering Israelites) while others note availability of materials to nomadic society. On a broader note, the generally accepted opinion is that the account of Tabernacle construction is partially fictitious.
N. Why the need for the Tabernacle?
1. Tabernacle (and specific way to set it up) gave Israelites a tangible and portable symbol of God’s presence among them which they needed (as a source of constancy of access to God) as they are about to leave Mount Sinai where they were conscious of God’s nearness (“concretized” their freedom).
2. Through the construction of the Sanctuary, we become imitators of God. If we can imitate the work of God physically, we can aspire to imitate God's goodness, love, and mercy as we endeavor to create a holy world.
3. Makes up for golden calf (requires suspension of belief in chronological sequence of events in Torah) v. Tabernacle was itself form of idolatry.
O. Why the construction detail?
1. Beauty/Godliness outside = beauty/Godliness inside.
2. Reinforce presence of God among Israelites.
3. It’s the process of following God’s commands that counts … not the edifice.
4. Proof to God that Israelites will work to earn God’s protection.
5. Still-present slave mentality requires specificity … being told what to do.
P. Where is God?
1. Everywhere (including in all of us).
2. Wherever God is admitted (when we pour out our heart into even our daily endeavors, the simplest tasks can become moments of holiness, infused with the presence of God).
3. Kabalistic view of ubiquitous God contracting to allow creation.
4. Concepts of “Immanence” (within everyone) v. “transcendence” (apart from the universe).
Q. Sacred space – The Tabernacle is sacred space (an overarching theme in Torah); however, we can create sacred space in any space where we feel a connection with God.
Revised 2/17/10
Exodus 25:1 −27:19
I. Summary
A. T’rumah = (God said to Moses: Tell the Israelites to bring Me) “gifts”
B. God asks those Israelites “whose heart is so moved” to donate gifts (materials) for the building of the Tabernacle so that God may "dwell among them." God tell Israelites to make Tabernacle “exactly as I show you.” (25:1-9)
C. God provides highly specific instructions for the construction of the ark, ark cover (with cherubim), table, and menorah. (25:10-40)
D. God provides detailed directions on how to build, set up and position the Tabernacle (lowermost and holiest level which houses ark), altar and courtyard. (26:1-27:19)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Timing of Tabernacle construction - Tabernacle gave Israelites a tangible and portable symbol of God’s presence among them which they needed as they are about to leave Mount Sinai where they were conscious of God’s nearness. Tabernacle “concretized” the freedom of the Israelites.
B. Description of Tabernacle construction v. creation of world - Same words used in Genesis and Exodus Tabernacle construction: 1. V’ah-soo/a-sah = “shall make/made” in Genesis 1:7 and Exodus 25:8 +++. 2. Va-tay-kal/va’y’koo-loo = “finished” in Genesis 2:1 and Exodus 39:32. 3. Va-yareh = “saw” (all the work that they had made) in Genesis 1:31 and Exodus 39:43. Suggests erection of Tabernacle traceable to creation of world itself.
C. Three names for sanctuary (“make Me a sanctuary that I may dwell among them” … 25:8)- 1. Mikdash (sanctum) = holy place. 2. Mishkan (Tabernacle) = God’s dwelling. 3.Ohel mo’ed (Tent of Meeting) = place where God would communicate with Moses. Each name reflects different aspect of sanctuary.
D. Construction of Tabernacle parallels God’s creations - Just as God created a world for us to dwell in, Moses oversaw the building of a place in which God could dwell. Through the construction of the Sanctuary, we become imitators of God. And if we can imitate the work of God physically, we should similarly aspire to imitate God's goodness, love, and mercy.
E. Tabernacle for Israelites … not for God - God wants a place in which to dwell among the Israelites because some people believe that God is remote. By building a place in their midst, the people would be constantly reminded that God is close at all times.
F. “… whose heart so moves them”- Maimonides says that whoever gives with bad grace and with an unfriendly mien, even if he gives a thousand gold pieces, loses all the merit of his actions. Rather, one should give with good grace, gladly, and cheerfully, displaying an abundance of sympathy; however, our tradition's attitude seems to be this: Better for us to become accustomed to giving (regardless of attitude) - to making our giving tzedakah almost habitual-and hope that our hearts will eventually catch up, than to wait for our hearts to be moved and only give at those times.
G. God’s concern with the minutiae of Tabernacle construction - The creation of Noah's ark (the last time we heard God dictating such fastidious measurements, e.g. Gen 6:14 says "make yourself an ark of gopher wood; make it an ark with compartments, and cover it inside and out with pitch") was necessary to save a remnant of humanity and begin the world anew. This time, the creation of the Tabernacle is not a physical salvation but a spiritual one. The world is beginning again but in a different way. The Israelites, a remnant people, are now creating a space for God in the same way that God created a space for them by redeeming them from Egypt. Freedom does not evoke chaos. In the same way, Revelation does not require a warm, fuzzy "spiritual" feeling but rather an exacting and demanding artistry. God’s message was this: Yes, I will be with you always, but you must be willing to work hard for that assurance.
H. God’s command to put gold where no one would see it – Says that one should harmonize one’s inner being with one’s outward appearance, i.e. hidden intentions are as valuable as outer appearances.
I. Israelites’ ability to follow God’s construction instructions - It is the skill and artistry of the Israelites that make the vision into reality. It is their interpretation of God’s instructions that allows the Israelites to create a Tabernacle that is both beautiful and functional. In creating the Mishkan, the newly freed Israelites have what may be their first experience of tikkun olam b’malchut Shaddai, “repair of the world under God’s sovereignty.”
J. God’s “immanence” v. “transcendence” - Immanence means that God is within the universe i.e. near, here below, among us (and for which T’rumah is a key text … Exodus 25:22 says “I will impart to you - from above the cover, from between the two cherubim that are on top of the Ark of the Pact – all that I will command …” -). Transcendence means that God is above and distinct from the universe. These two approaches always in tension in Jewish thought.
K. How T’rumah fits in with last parasha (Mishpatim where Israelites conclude covenant) and later parasha (Ki Tisa where Israelites create golden calf) – Per the just concluded covenant, the Israelites needed reassurance that God would be with them always and hence, the construction of the Tabernacle (which “concretized” the freedom of the Israelites). As to golden calf, it is commonly believed that there is no chronological sequence in the Torah. This belief suggests that the order in which T'rumah and Ki Tisa appear in the Torah has been reversed, i.e. the building of the Tabernacle followed the incident of the golden calf (Rashi). Arguably, the golden calf was about the Israelites' need to be more like other nations. They, too, desired a physical representation of God. Thus the building of the sanctuary (following the golden calf incident) gave them something concrete and, by involving the whole community in the project, allowed them to atone for the sin of the golden calf.
L. Reconciling prohibited idolatry and Cherubim/Tabernacle – Cherubim on ark cover (25:18) avoids characterization as false image through (inadequate?) explanation that cherubim were in place totally inaccessible to people at large. Tabernacle is arguably justified (also questionably) by recognizing that community life requires institutions and institutions require buildings. When our "hearts move us" to build buildings that manifest these commanded values, buildings in which we "devote ourselves to justice," then God dwells among us”.
M. Availability of materials – Some say materials were available only to a settled society (unlike wandering Israelites) while others note availability of materials to nomadic society. On a broader note, the generally accepted opinion is that the account of Tabernacle construction is partially fictitious.
N. Why the need for the Tabernacle?
1. Tabernacle (and specific way to set it up) gave Israelites a tangible and portable symbol of God’s presence among them which they needed (as a source of constancy of access to God) as they are about to leave Mount Sinai where they were conscious of God’s nearness (“concretized” their freedom).
2. Through the construction of the Sanctuary, we become imitators of God. If we can imitate the work of God physically, we can aspire to imitate God's goodness, love, and mercy as we endeavor to create a holy world.
3. Makes up for golden calf (requires suspension of belief in chronological sequence of events in Torah) v. Tabernacle was itself form of idolatry.
O. Why the construction detail?
1. Beauty/Godliness outside = beauty/Godliness inside.
2. Reinforce presence of God among Israelites.
3. It’s the process of following God’s commands that counts … not the edifice.
4. Proof to God that Israelites will work to earn God’s protection.
5. Still-present slave mentality requires specificity … being told what to do.
P. Where is God?
1. Everywhere (including in all of us).
2. Wherever God is admitted (when we pour out our heart into even our daily endeavors, the simplest tasks can become moments of holiness, infused with the presence of God).
3. Kabalistic view of ubiquitous God contracting to allow creation.
4. Concepts of “Immanence” (within everyone) v. “transcendence” (apart from the universe).
Q. Sacred space – The Tabernacle is sacred space (an overarching theme in Torah); however, we can create sacred space in any space where we feel a connection with God.
Revised 2/17/10
Saturday, February 6, 2010
Exodus Mishpatim
Mishpatim
Exodus 21:1 −24:18
I. Summary
A. Mishpatim = (These are the) “rules” (that you shall set before them).
B. Context: Israelites are at foot of Sinai only ten weeks after departing Egypt and have just received Ten Commandments. God is speaking to Moses who will deliver God’s words to fearful Israelites.
C. Interpersonal laws including treatment of slaves, killing, assault, kidnapping, insulting a parent, causing miscarriages, ox-goring, harming/stealing animals, unauthorized animal grazing, starting fires, misappropriation, seduction of virgins, bestiality, god sacrifice, kindness to strangers/widows/orphans, loans, giving 1st yield to God, eating flesh torn by beasts, carrying false rumors, not favoring strong or weak, treatment of enemies and bribery. (21:1-23:9)
D. Cultic laws follow, including the commandment to observe the Sabbatical Year, a repetition of the Sabbath injunction, the first mention of the Three Pilgrimage Festivals (Feasts of Unleavened Bread/Passover, Harvest/Shavuot and Ingathering/Sukkot), rules of sacrificial offerings and the prohibition against boiling a kid in its mother's milk. (23:10-19)
E. God agrees to protect Israelites from their enemies (“I will be an enemy to your enemies”) but warns Israelites to obey God (“he will not pardon your offences”) and not respect any other god (“shall not bow down to their gods”). God promises to gradually drive out Hittites and Canaanites prior to Israelites entering/occupying land. (23:20-33)
F. God asks Moses and seventy elders to Israelites to “come up to the Eternal” though “Moses alone shall come near the Eternal” (reference to before Ten Commandments delivered = timing issue since Commandments delivered in prior parasha). Israelites agree to the covenant by saying "All that God has spoken we will do". (24:3 - a verbatim repetition of what was said in 19:8 and will be said in 24:7) which ratifies the covenant (hence laws in Mishpatim called Covenant Code/Book of the Covenant). (24:1-3)
G. Moses writes down all of God’s commands. He then sets up altar at foot of Mount Sinai, offers sacrifices and reads covenant to the people. They again respond with “All that God has spoken we will do and hear". Moses seals covenant by sprinkling sacrificial blood on Israelites. (24:4-8)
H. Following God’s prior order (24:1), Moses, Aaron, Nadab, Abihu, and seventy elders of Israel ascend the mountain and “see God” (or as much of God as a human could see while still remaining alive). God tells Moses to go up the mountain alone where he will receive the stone tablets. Moses does so and spends forty days on the mountain. (24:9-18)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Treatment of slaves as measure of a society - The Hebrew slave (eved ... a domestic servant rather than an indentured slave) is given a central position in the Torah, right after the Ten Commandments, to teach that the treatment of the eved is critically important. A society is judged by how it treats its weakest, most disenfranchised members. Also, when we stood at Mount Sinai, we became servants of God.
B. Ten Commandments not in liturgy - In order to distinguish the Jewish community from the “Minim” (sectarian Jews who were already on the periphery of the Jewish community and about to become Christians), the rabbis removed the Ten Commandments from the service, lest the average Jew-on-the-street was to walk in during the rabbinic service, hear the Ten Commandments, and conclude: "Yes, indeed, the Ten Commandments are sufficient, I don't need anything else." Principles of Decalogue are grand and magnificent but they are not enough to live by thereby creating necessity for specifics in Mishpatim.
C. Need for specificity of Mishpatim - Jewish law is all-encompassing: As Jews, we must integrate the specific rules and guidelines of the Torah into many aspects of our everyday lives. It is simply not enough to be a Jew only when we walk through the synagogue doors. We must choose to honor our freedom by acting Jewishly in all aspects of our lives. This freedom comes with the heavy price of being aware at all times of our responsibility to always act in accordance with God’s word. Jewish spirituality comes through grappling with the mundane world in a way that uplifts and elevates. Contra, do Israelites need specifics because they are still in their slave mentality and are used to being told what to do? Does specificity reflect God questioning Israelites ability to always act consistently within broader mandates of Ten Commandments?
D. Being there - “Come up to Me on the mountain and be there, and I will give you the stone tablets”. (Exodus 24:12) Moses was to be there with all his mind and heart (be in the moment … variation of “hineni”?, variation of “mindfulness” in meditation?).
E. Mishpatim: case laws v. imperatives – Rules in Mishpatim can be divided into two groups. First group of rules (21:2–22:16) are formulated mainly as case laws. The second group of rules (22:17–23:19) are phrased as unconditional (apodictic) imperatives, similar to the language of the Decalogue. Both groups have divine origin, i.e. a religious document rather than human made or based on custom.
F. Mishpatim v. Chukeem - According to Rashi's commentary on Leviticus 18:4, the mitzvot fall into two categories: 1) Mishpatim - Laws that we would have probably set up in the absence of Torah … they make rational sense, govern mostly the secular world and include laws that appeal to our ethics, sense of morality, and sense of social justice). 2) Chukeem - Laws pertaining to ritual observance that we might not have thought of on our own, e.g. festival observances, kashrut, b'rit milah, wearing of tzitzit, and fasting on Yom Kippur, and have the potential to expand our experience of holiness.
G. Seeing God – “They saw the God of Israel: Under God's feet there was the likeness of a pavement of sapphire, like the very sky for purity. Yet God did not raise God's hand against the leaders of the Israelites; they beheld God, and they ate and drank." (Exodus 24:9-11) There is an inconsistency in our texts and in our general understanding of what it means to see God. On the one hand, we cannot see God and live (Exodus 33:20). On the other hand, we live to see God and recognize the Divine in our loved ones, in strangers, and in the world. How can we reconcile this juxtaposition of contrary ideas? We must make a distinction between seeing the divine beauty of the world, a symbol of God's glory, and the possibility of being stricken down by our audacity to look God in the face as equals.
H. “An eye for an eye” – Talmud teaches that “an eye for an eye” (21:24) means financial compensation ... not physical retribution (except for intentional homicide), i.e. the intention of this biblical expression of justice was that punishment for the loss of an eye was, at most, the financial value for the loss of an eye. Fixed compensation reflects attitude that offenses such as homicide and adultery were private injuries rather than offenses against at-large community requiring punishment by state. Given the biblical constraints that limit the meting out of justice, the anti-Jewish message in Matthew 5:38–39 (New Testament statements attributed to Jesus: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you ...‘If anyone strikes you on the right cheek, turn to him the other.’ “) loses much of its power.
I. “We will do and we will hear” - Interpreted as an enthusiastic commitment to act, the phrase (at 19:8, 24:3 and 24:7) has also been misunderstood as a call to action that omits understanding; however, it is a shining moment for Israelites who, after the blood ritual, voice a willingness to do God’s will even before understanding it fully. They accept the importance of doing mitzvot, of adhering to the law as a path to understanding it (variation of “hineni”?). Distinguish 24:3 ("All that God has spoken we will do" … na'aseh) ... from 24:7 ("All that God has spoken we will do and hear"… na'aseh v’nishma). Plaut does not even include “hear” in translation of 24:7; however, omitted translation is significant in that “hearing” suggests a form of internalizing what is being said. Is Plaut’s (presumably intentional) omission his way of emphasizing importance of actions (“do”) over words (“hear”)?
J. Interpreting the prohibition against boiling a kid in its mother's milk – Basis for kashrut prohibition of mixing meat and milk. There are at least six interpretations of prohibition in 23:19: 1) magical/prophylactic to preserve milk giving capacity of cow, 2) prevents abominations of the nations (pagan practices) against which Israelites were warned, 3) discourages idolatry, 4) supports moral requisite of not annihilating two generations at a time, 5) sanctifying human life and not mixing opposites of life (milk) and death (cooking) and 6) representative of prohibition against incest between a man and his mother.
(Revised 2/6/10)
Exodus 21:1 −24:18
I. Summary
A. Mishpatim = (These are the) “rules” (that you shall set before them).
B. Context: Israelites are at foot of Sinai only ten weeks after departing Egypt and have just received Ten Commandments. God is speaking to Moses who will deliver God’s words to fearful Israelites.
C. Interpersonal laws including treatment of slaves, killing, assault, kidnapping, insulting a parent, causing miscarriages, ox-goring, harming/stealing animals, unauthorized animal grazing, starting fires, misappropriation, seduction of virgins, bestiality, god sacrifice, kindness to strangers/widows/orphans, loans, giving 1st yield to God, eating flesh torn by beasts, carrying false rumors, not favoring strong or weak, treatment of enemies and bribery. (21:1-23:9)
D. Cultic laws follow, including the commandment to observe the Sabbatical Year, a repetition of the Sabbath injunction, the first mention of the Three Pilgrimage Festivals (Feasts of Unleavened Bread/Passover, Harvest/Shavuot and Ingathering/Sukkot), rules of sacrificial offerings and the prohibition against boiling a kid in its mother's milk. (23:10-19)
E. God agrees to protect Israelites from their enemies (“I will be an enemy to your enemies”) but warns Israelites to obey God (“he will not pardon your offences”) and not respect any other god (“shall not bow down to their gods”). God promises to gradually drive out Hittites and Canaanites prior to Israelites entering/occupying land. (23:20-33)
F. God asks Moses and seventy elders to Israelites to “come up to the Eternal” though “Moses alone shall come near the Eternal” (reference to before Ten Commandments delivered = timing issue since Commandments delivered in prior parasha). Israelites agree to the covenant by saying "All that God has spoken we will do". (24:3 - a verbatim repetition of what was said in 19:8 and will be said in 24:7) which ratifies the covenant (hence laws in Mishpatim called Covenant Code/Book of the Covenant). (24:1-3)
G. Moses writes down all of God’s commands. He then sets up altar at foot of Mount Sinai, offers sacrifices and reads covenant to the people. They again respond with “All that God has spoken we will do and hear". Moses seals covenant by sprinkling sacrificial blood on Israelites. (24:4-8)
H. Following God’s prior order (24:1), Moses, Aaron, Nadab, Abihu, and seventy elders of Israel ascend the mountain and “see God” (or as much of God as a human could see while still remaining alive). God tells Moses to go up the mountain alone where he will receive the stone tablets. Moses does so and spends forty days on the mountain. (24:9-18)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Treatment of slaves as measure of a society - The Hebrew slave (eved ... a domestic servant rather than an indentured slave) is given a central position in the Torah, right after the Ten Commandments, to teach that the treatment of the eved is critically important. A society is judged by how it treats its weakest, most disenfranchised members. Also, when we stood at Mount Sinai, we became servants of God.
B. Ten Commandments not in liturgy - In order to distinguish the Jewish community from the “Minim” (sectarian Jews who were already on the periphery of the Jewish community and about to become Christians), the rabbis removed the Ten Commandments from the service, lest the average Jew-on-the-street was to walk in during the rabbinic service, hear the Ten Commandments, and conclude: "Yes, indeed, the Ten Commandments are sufficient, I don't need anything else." Principles of Decalogue are grand and magnificent but they are not enough to live by thereby creating necessity for specifics in Mishpatim.
C. Need for specificity of Mishpatim - Jewish law is all-encompassing: As Jews, we must integrate the specific rules and guidelines of the Torah into many aspects of our everyday lives. It is simply not enough to be a Jew only when we walk through the synagogue doors. We must choose to honor our freedom by acting Jewishly in all aspects of our lives. This freedom comes with the heavy price of being aware at all times of our responsibility to always act in accordance with God’s word. Jewish spirituality comes through grappling with the mundane world in a way that uplifts and elevates. Contra, do Israelites need specifics because they are still in their slave mentality and are used to being told what to do? Does specificity reflect God questioning Israelites ability to always act consistently within broader mandates of Ten Commandments?
D. Being there - “Come up to Me on the mountain and be there, and I will give you the stone tablets”. (Exodus 24:12) Moses was to be there with all his mind and heart (be in the moment … variation of “hineni”?, variation of “mindfulness” in meditation?).
E. Mishpatim: case laws v. imperatives – Rules in Mishpatim can be divided into two groups. First group of rules (21:2–22:16) are formulated mainly as case laws. The second group of rules (22:17–23:19) are phrased as unconditional (apodictic) imperatives, similar to the language of the Decalogue. Both groups have divine origin, i.e. a religious document rather than human made or based on custom.
F. Mishpatim v. Chukeem - According to Rashi's commentary on Leviticus 18:4, the mitzvot fall into two categories: 1) Mishpatim - Laws that we would have probably set up in the absence of Torah … they make rational sense, govern mostly the secular world and include laws that appeal to our ethics, sense of morality, and sense of social justice). 2) Chukeem - Laws pertaining to ritual observance that we might not have thought of on our own, e.g. festival observances, kashrut, b'rit milah, wearing of tzitzit, and fasting on Yom Kippur, and have the potential to expand our experience of holiness.
G. Seeing God – “They saw the God of Israel: Under God's feet there was the likeness of a pavement of sapphire, like the very sky for purity. Yet God did not raise God's hand against the leaders of the Israelites; they beheld God, and they ate and drank." (Exodus 24:9-11) There is an inconsistency in our texts and in our general understanding of what it means to see God. On the one hand, we cannot see God and live (Exodus 33:20). On the other hand, we live to see God and recognize the Divine in our loved ones, in strangers, and in the world. How can we reconcile this juxtaposition of contrary ideas? We must make a distinction between seeing the divine beauty of the world, a symbol of God's glory, and the possibility of being stricken down by our audacity to look God in the face as equals.
H. “An eye for an eye” – Talmud teaches that “an eye for an eye” (21:24) means financial compensation ... not physical retribution (except for intentional homicide), i.e. the intention of this biblical expression of justice was that punishment for the loss of an eye was, at most, the financial value for the loss of an eye. Fixed compensation reflects attitude that offenses such as homicide and adultery were private injuries rather than offenses against at-large community requiring punishment by state. Given the biblical constraints that limit the meting out of justice, the anti-Jewish message in Matthew 5:38–39 (New Testament statements attributed to Jesus: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you ...‘If anyone strikes you on the right cheek, turn to him the other.’ “) loses much of its power.
I. “We will do and we will hear” - Interpreted as an enthusiastic commitment to act, the phrase (at 19:8, 24:3 and 24:7) has also been misunderstood as a call to action that omits understanding; however, it is a shining moment for Israelites who, after the blood ritual, voice a willingness to do God’s will even before understanding it fully. They accept the importance of doing mitzvot, of adhering to the law as a path to understanding it (variation of “hineni”?). Distinguish 24:3 ("All that God has spoken we will do" … na'aseh) ... from 24:7 ("All that God has spoken we will do and hear"… na'aseh v’nishma). Plaut does not even include “hear” in translation of 24:7; however, omitted translation is significant in that “hearing” suggests a form of internalizing what is being said. Is Plaut’s (presumably intentional) omission his way of emphasizing importance of actions (“do”) over words (“hear”)?
J. Interpreting the prohibition against boiling a kid in its mother's milk – Basis for kashrut prohibition of mixing meat and milk. There are at least six interpretations of prohibition in 23:19: 1) magical/prophylactic to preserve milk giving capacity of cow, 2) prevents abominations of the nations (pagan practices) against which Israelites were warned, 3) discourages idolatry, 4) supports moral requisite of not annihilating two generations at a time, 5) sanctifying human life and not mixing opposites of life (milk) and death (cooking) and 6) representative of prohibition against incest between a man and his mother.
(Revised 2/6/10)
Thursday, February 4, 2010
Exodus Yitro
Yitro
Exodus 18:1–20:23
I. Summary
A. “Yitro” (…. heard all that God had done for Moses …).
B. Yitro = Jethro = Jether = Reuel = Hobab … Moses’ non-Israelite, Midianite father-in-law (Zipporah’s father). Yitro, on his own initiative and after hearing of all that God had done for Moses and Israel, brings Zipporah (his daughter/Moses’ wife) and her two sons, Gershom and Eliezer, to Moses (why did Zipporah and kids leave Moses in the first place?). Moses recounts to Yitro all that God did to Pharoah, hardships of Israelites and how God delivered Israelites. Yitro blesses and accepts God (as “greater than all gods” but not as the only god) (18:1-12)
C. Yitro observes Moses sitting as magistrate and, believing that Moses would wear himself out, advises Moses to appoint judges to help him lead the people. Moses takes Yitro’s advice (though later 24:14 suggests absence of delegated judicial authority = example of there being “no earlier or later” in Torah). Yitro then returns to Midian (vay'shalach can be translated as Moses "sent" Yitro away v. Num. 10:29-32 suggests Moses asked Yitro to stay but Yitro declined invitation and left for Midian.). (18:13-27)
D. The Israelites camp in front of Mount Sinai. God tells Moses (to tell Israelites) that if God is obeyed faithfully, then God will keep the covenant (made with patriarchs v. covenant to be reached with Israelites). Upon being told of the covenant by Moses, Israelites respond, "All that God has spoken we will do". (19:1-8 and later at 24:3-8)
E. God tells Moses to instruct Israelites to go through three days of purifying preparation, i.e. washing clothes and not going up or touching border of Mount Sinai. Moses tells Israelites to stay pure and wash clothes; however, Moses omits prohibition on touching Mount Sinai and adds command that men “should not go near a woman”. Israelites encounter smoke, fire, thunder and a very loud shofar blast at the foot of Mount Sinai. Moses answers God’s call to the top of Mount Sinai and then goes down and speaks to people. (19:9-25)
F. God verbally delivers the Ten Commandments (to whom … directly v. indirectly through Moses?) to the people. Note first four re: God and individual v. other six re: interpersonal relations; first nine re: actions v. tenth re: feeling. (20:1-14)
1. Acknowledgment of God (20:2)
2. No other god/ No use of carved likeness (20:3-6)
3. No swearing falsely/misuse of God’s name (20:7)
4. Remember Sabbath/no work (20:8-11) - only one addressing ritual
5. Honor mother and father (20:12) - only one with promise (long life)
6. No murdering (20:13)
7. No adultery (20:13)
8. No stealing (20:13)
9. No bearing false witness (20:13)
10. No coveting (20:14)
G. Frightened Israelites ask Moses to serve as an intermediary between God and them (“lest we die”). Moses tells the people not to be afraid. Moses approaches God who tells Moses to tell Israelites 1) not to make idols, 2) make burnt offerings at simple sacrificial altars wherever they are (even after Israelites leave Sinai) and 3) don’t ascend altars with nakedness exposed (do not wear typical skirt-like kilts i.e. dress for occasion?). (20:15-23)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Tolerance and acceptance of others – Moses following advice of non-Israelite Midianite Yitro suggests tolerance, pluralism, and intellectual openness as paramount Jewish values. Reinforced by contrast between Israelite’s battle with non-Israelite Amalek in last parasha (Bo) v. Moses heeding advice of non-Israelite Midianite Yitro in this parasha.
B. Israelites’ agreement to heed words of God - As Moses is about to climb Mount Sinai to receive the Ten Commandments, the Israelites gather at the base of the mountain and affirm their commitment to fulfilling God’s commandments. “All that the Eternal has spoken we will do!” (19:8). Israelites have not yet heard what those commandments will be yet they make a commitment to obey God’s word = variation of “hineni”, i.e. here I am = I am prepared to do whatever has to be done? … alternative = fact that Torah can ignore time suggests Israelite reference included God’s subsequent words to all people rather than what God said just to Moses, i.e. includes Ten Commandments and possibly even full specifics of Mishpatim.
C. Change in attitude – Israelites move quickly from whining (last parasha) to a willingness to comply with unknown commands of God. Is change in attitude result of evolution of Israelites as a people? fear of God (“let God not speak to us, lest we die” … 20:16)? faith in God? Desperation? effective leadership of Moses? Contra, willing compliance is not representative of a change in attitude but just manifestation of pre-existing faith of whiners (faith already established by Israelite deliverance from Egypt).
D. Marginalization of women at Sinai? - God mandates acts of purity during three days preceding delivery of Decalogue; however, Moses also commands that “the men among (added in translation) you should not go near a woman” (19:15). Fact that Moses addresses men directly suggests possibility of exclusion of women from covenantal community at Sinai. Contra, Moses’ male focus explained by traditional view of active male and passive female. Nevertheless, Women’s Commentary characterizes Moses’ words as “one of the most painful verses in the Torah” and an “audacious transformation of God’s words”. Concerns include 1) treatment of women as “others” and 2) exclusion from covenant is exclusion not only at Sinai but also each time experience acknowledged by future generations. Also raises central issue of who is final authority on what God really says.
E. Did Israelites get words directly or indirectly from God? - Not clear. “God spoke all these words” (20:1) suggests Israelites literally heard God’s words v. “Moses went down to the people and spoke to them” (19:25) suggests words came through Moses and Israelites experienced only God’s presence v. “the Lord will come down in sight of the people” (19:11) suggests Israelites literally saw God v. God’s warning against Israelites gazing at God (19:21). 1st two commandments in 1st person while other Commandments in 2nd person suggests 1st two commandment heard directly by Israelites but other Commandments heard through Moses.
F. "I bore you on eagles' wings” (19:4) - The effect of the image is to convey intimacy, protection, love, speed; but also the enormous power of the adult eagle, effortlessly carrying its young through the air. It engenders in the people a sense of their own lightness. It deflates their grandiosity and evokes a relation to God, in which their kavod (weightiness) becomes insignificant. Alternative interpretation - Israelites no longer have any human master above them and so are now in a position to accept the sovereignty of God. Another interpretation – Israelites are helpless fledglings, unable to fly on their own.
G. “… you shall be My treasured possession among all peoples” (19:5) – Expression of Israelites being “Chosen People” (but also basis for religious conceit on part of Jews and cause for contempt on part of non-Jews). While Israelites may lose focus on whom they are, God will always know them. Alternative interpretation - The people of Israel will be a treasured possession of God only if they listen and fulfill their covenant. Their status is not based on some intrinsic quality but on their behavior.
H. Distinguishing significance of Covenant – Historically unusual in that it was 1) for those witnessing and also “with our descendants yet unknown” (Deut. 29:14), 2) between “unequals” rather than between “equals” and 3) represented people’s morality as the will of God.
I. Biblical source of Ten Commandments – Traditionally cited as Exodus 20:1-14 (and repeated substantially in Deut. 5:6-18). Alternative (minority opinion) suggests “terse descriptions” in Exodus 34:14-26.
J. Qualities of leadership
1. Jethro's behavior in this parasha suggests leadership qualities:
• Seek your constituents where they are. (18:1-6)
• Show care and concern for the well-being of others. (18:7)
• Celebrate the accomplishments of others. (18:9-12)
• Offer constructive criticism in a way that can be understood. (18:13-23)
• Give nonjudgmental advice on how to improve things. (18:19-23)
• Empower leadership in others by sharing responsibilities. (18:13-18; 21-23)
• Delegate responsibility and authority wisely. (18:21-22)
• Choose those who are capable, trustworthy, ethical, representative of whole population and have faith
2. Moses' behavior in this parasha also suggests leadership qualities:
• Sharing one's accomplishments with those who care. (18:8)
• Being open to, listening to, and learning from constructive criticism. (18:24-26)
• Not hesitating to implement change when necessary. (18:24-26)
• Being humble
Revised 2/4/10
Exodus 18:1–20:23
I. Summary
A. “Yitro” (…. heard all that God had done for Moses …).
B. Yitro = Jethro = Jether = Reuel = Hobab … Moses’ non-Israelite, Midianite father-in-law (Zipporah’s father). Yitro, on his own initiative and after hearing of all that God had done for Moses and Israel, brings Zipporah (his daughter/Moses’ wife) and her two sons, Gershom and Eliezer, to Moses (why did Zipporah and kids leave Moses in the first place?). Moses recounts to Yitro all that God did to Pharoah, hardships of Israelites and how God delivered Israelites. Yitro blesses and accepts God (as “greater than all gods” but not as the only god) (18:1-12)
C. Yitro observes Moses sitting as magistrate and, believing that Moses would wear himself out, advises Moses to appoint judges to help him lead the people. Moses takes Yitro’s advice (though later 24:14 suggests absence of delegated judicial authority = example of there being “no earlier or later” in Torah). Yitro then returns to Midian (vay'shalach can be translated as Moses "sent" Yitro away v. Num. 10:29-32 suggests Moses asked Yitro to stay but Yitro declined invitation and left for Midian.). (18:13-27)
D. The Israelites camp in front of Mount Sinai. God tells Moses (to tell Israelites) that if God is obeyed faithfully, then God will keep the covenant (made with patriarchs v. covenant to be reached with Israelites). Upon being told of the covenant by Moses, Israelites respond, "All that God has spoken we will do". (19:1-8 and later at 24:3-8)
E. God tells Moses to instruct Israelites to go through three days of purifying preparation, i.e. washing clothes and not going up or touching border of Mount Sinai. Moses tells Israelites to stay pure and wash clothes; however, Moses omits prohibition on touching Mount Sinai and adds command that men “should not go near a woman”. Israelites encounter smoke, fire, thunder and a very loud shofar blast at the foot of Mount Sinai. Moses answers God’s call to the top of Mount Sinai and then goes down and speaks to people. (19:9-25)
F. God verbally delivers the Ten Commandments (to whom … directly v. indirectly through Moses?) to the people. Note first four re: God and individual v. other six re: interpersonal relations; first nine re: actions v. tenth re: feeling. (20:1-14)
1. Acknowledgment of God (20:2)
2. No other god/ No use of carved likeness (20:3-6)
3. No swearing falsely/misuse of God’s name (20:7)
4. Remember Sabbath/no work (20:8-11) - only one addressing ritual
5. Honor mother and father (20:12) - only one with promise (long life)
6. No murdering (20:13)
7. No adultery (20:13)
8. No stealing (20:13)
9. No bearing false witness (20:13)
10. No coveting (20:14)
G. Frightened Israelites ask Moses to serve as an intermediary between God and them (“lest we die”). Moses tells the people not to be afraid. Moses approaches God who tells Moses to tell Israelites 1) not to make idols, 2) make burnt offerings at simple sacrificial altars wherever they are (even after Israelites leave Sinai) and 3) don’t ascend altars with nakedness exposed (do not wear typical skirt-like kilts i.e. dress for occasion?). (20:15-23)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Tolerance and acceptance of others – Moses following advice of non-Israelite Midianite Yitro suggests tolerance, pluralism, and intellectual openness as paramount Jewish values. Reinforced by contrast between Israelite’s battle with non-Israelite Amalek in last parasha (Bo) v. Moses heeding advice of non-Israelite Midianite Yitro in this parasha.
B. Israelites’ agreement to heed words of God - As Moses is about to climb Mount Sinai to receive the Ten Commandments, the Israelites gather at the base of the mountain and affirm their commitment to fulfilling God’s commandments. “All that the Eternal has spoken we will do!” (19:8). Israelites have not yet heard what those commandments will be yet they make a commitment to obey God’s word = variation of “hineni”, i.e. here I am = I am prepared to do whatever has to be done? … alternative = fact that Torah can ignore time suggests Israelite reference included God’s subsequent words to all people rather than what God said just to Moses, i.e. includes Ten Commandments and possibly even full specifics of Mishpatim.
C. Change in attitude – Israelites move quickly from whining (last parasha) to a willingness to comply with unknown commands of God. Is change in attitude result of evolution of Israelites as a people? fear of God (“let God not speak to us, lest we die” … 20:16)? faith in God? Desperation? effective leadership of Moses? Contra, willing compliance is not representative of a change in attitude but just manifestation of pre-existing faith of whiners (faith already established by Israelite deliverance from Egypt).
D. Marginalization of women at Sinai? - God mandates acts of purity during three days preceding delivery of Decalogue; however, Moses also commands that “the men among (added in translation) you should not go near a woman” (19:15). Fact that Moses addresses men directly suggests possibility of exclusion of women from covenantal community at Sinai. Contra, Moses’ male focus explained by traditional view of active male and passive female. Nevertheless, Women’s Commentary characterizes Moses’ words as “one of the most painful verses in the Torah” and an “audacious transformation of God’s words”. Concerns include 1) treatment of women as “others” and 2) exclusion from covenant is exclusion not only at Sinai but also each time experience acknowledged by future generations. Also raises central issue of who is final authority on what God really says.
E. Did Israelites get words directly or indirectly from God? - Not clear. “God spoke all these words” (20:1) suggests Israelites literally heard God’s words v. “Moses went down to the people and spoke to them” (19:25) suggests words came through Moses and Israelites experienced only God’s presence v. “the Lord will come down in sight of the people” (19:11) suggests Israelites literally saw God v. God’s warning against Israelites gazing at God (19:21). 1st two commandments in 1st person while other Commandments in 2nd person suggests 1st two commandment heard directly by Israelites but other Commandments heard through Moses.
F. "I bore you on eagles' wings” (19:4) - The effect of the image is to convey intimacy, protection, love, speed; but also the enormous power of the adult eagle, effortlessly carrying its young through the air. It engenders in the people a sense of their own lightness. It deflates their grandiosity and evokes a relation to God, in which their kavod (weightiness) becomes insignificant. Alternative interpretation - Israelites no longer have any human master above them and so are now in a position to accept the sovereignty of God. Another interpretation – Israelites are helpless fledglings, unable to fly on their own.
G. “… you shall be My treasured possession among all peoples” (19:5) – Expression of Israelites being “Chosen People” (but also basis for religious conceit on part of Jews and cause for contempt on part of non-Jews). While Israelites may lose focus on whom they are, God will always know them. Alternative interpretation - The people of Israel will be a treasured possession of God only if they listen and fulfill their covenant. Their status is not based on some intrinsic quality but on their behavior.
H. Distinguishing significance of Covenant – Historically unusual in that it was 1) for those witnessing and also “with our descendants yet unknown” (Deut. 29:14), 2) between “unequals” rather than between “equals” and 3) represented people’s morality as the will of God.
I. Biblical source of Ten Commandments – Traditionally cited as Exodus 20:1-14 (and repeated substantially in Deut. 5:6-18). Alternative (minority opinion) suggests “terse descriptions” in Exodus 34:14-26.
J. Qualities of leadership
1. Jethro's behavior in this parasha suggests leadership qualities:
• Seek your constituents where they are. (18:1-6)
• Show care and concern for the well-being of others. (18:7)
• Celebrate the accomplishments of others. (18:9-12)
• Offer constructive criticism in a way that can be understood. (18:13-23)
• Give nonjudgmental advice on how to improve things. (18:19-23)
• Empower leadership in others by sharing responsibilities. (18:13-18; 21-23)
• Delegate responsibility and authority wisely. (18:21-22)
• Choose those who are capable, trustworthy, ethical, representative of whole population and have faith
2. Moses' behavior in this parasha also suggests leadership qualities:
• Sharing one's accomplishments with those who care. (18:8)
• Being open to, listening to, and learning from constructive criticism. (18:24-26)
• Not hesitating to implement change when necessary. (18:24-26)
• Being humble
Revised 2/4/10
Wednesday, January 27, 2010
Exodus B'shalach
B’shalach
Exodus 13:17−17:16
I. Summary
A. B’shalach = (Now when Pharoah let the people) “go”, (God …). Contrast with intents of “go” in names of other Torah portions … B’shalach’s release/send away v. Bo’s come (with me?) to Pharoah/negotiate v. Lech L’cha’s go forth/depart.
B. Israelites leave Egypt “armed” (with what?) and take indirect route mandated by God (“people may have a change of heart when they see war” i.e. will quit journey when going gets at all tough … test desire to be free) across Sea of Reeds. Moses and Joshua take bones of Joseph (as promised to Joseph 400 years previously … Gen 50:25). Angel of God takes form of pillar of cloud by day and fire by night. At God’s instruction, Israelites lead Pharoah to believe they are lost (willing bait?). Pharoah and his courtiers have a change of heart (hardened by God). Pharoah and 600 Egyptians pursue Israelites. Israelites see approaching Egyptians, become scared, regret departure and blame Moses. Angel of God moves from in front of Israelites to the rear of Israelites (protection from oncoming Egyptians? Israelites move into lead position in place of God as indication of their growing independence?). (13:17-14:20)
C. God parts the sea and Israelites go into the sea. Pharaoh and his army follow but drown when God locks their chariot wheels and then drives the sea back over them. Israelites see this. They then fear and have faith in the Eternal (fear v. awe as basis of faith). (14:20-14:31)
D. Moses and Israelites sing a lyric poem (Song of the Sea) celebrating God, i.e. 1) God’s defeat of Egypt at sea, 2) God leading Israel to Promised Land where Canaanites are terrified and 3) statement of God’s eternal rule. Followed by second (same?) song with dancing from Miriam. (15:1-21)
E. Israelites enter wilderness. God provides grumbling Israelites with sweet drinking water (converted from bitter water) and put Israelites “to the test” saying if they heed God’s word then God will not bring on them any disease which God had brought upon the Egyptians (forcing obedience? a threat? early instance of God’s conditional promise to protect Israelites?). (15:22-27)
F. God provides the still complaining Israelites (“if only we had died … in Egypt”) with quails and manna. God instructs the Israelites to gather each day only enough manna (one omer per person = 1/10 of an ephah = about 3 quarts) for "that day’s portion that I may thus test them” and two days supply before sabbath. Nevertheless, some Israelites saved manna for later on and some looked for manna on Sabbath. Saved manna rots and no manna found on Sabbath. God gets upset with Israelites for not heeding God’s words (“How long will you refuse to obey My commandments” = impatience?). God commands Israelites to keep a jarful of manna “throughout the ages … before the Pact” (anticipates Israelites’ covenant with God at Sinai). Israelites eat manna for 40 years. (16:1-16:36)
G. Israelites complain about lack of water (more broadly questioning God … “Is the Eternal present among us or not?”). Getting frustrated, Moses vents to God. At God’s instruction, Moses hits rock with his rod and brings forth water (forerunner of Moses hitting rock that led to God not allowing Moses into Promised Land?). (17:1-7)
H. In their first military engagement, Israelites (under Joshua as instructed by Moses) defeat Amalek, their eternal enemy (this passage read during Purim since Haman, the arch anti-Semite featured in the Purim story, was descendant of Amalekite king). When Moses held up his hand during battle, Israelites prevailed and when he lowered his hand, Amalek prevailed (suggests God determining outcome through Moses?). God vows to blot out the memory of Amalek from the world and declares God to be at war with Amalek throughout the ages (God = perpetual protector of Israelites?). (17:8-16)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Divine control - God repeatedly creates a situation brimming with potential tragedy for Israelites and then steps in to save the day. From the moment Israelites set out from Egypt, the message from God could not be clearer: the basic elements of Israelite survival reside squarely in God’s hands.
B. A time to act – As Israelites are complaining to Moses about their plight (“What have you done to us, taking us out of Egypt” … 14:11), God urges Moses to act rather than to just call on God for help (“”Why do you cry out to me? Tell the Israelites to go forward” … 14:15). Suggests that prayer and faith sometimes not enough - answer may be action.
C. Transition from slavery to freedom - As Israelites draw nearer to Sinai, God's supremacy in their lives becomes clearer and clearer. God is the source of water, food, and shelter. The people are at God's mercy just as they were at Pharaoh's mercy. We are creatures of habit, and the Israelite's habit was slavery. Perhaps only by replacing one dependent relationship with another could God begin the process of healing and renewal necessary for Israelites to be truly free.
D. Armed Israelites – Israelites “went up armed” (13:18) but armed with what? with “merit of the righteous” represented by Joseph’s bones? with faith? with weapons forged from gold/silver “borrowed” by Israelites from Egyptians?
E. Walking into Sea of Reeds - One midrash tells of Nachson who was first Israelite brave enough to step into Sea of Reeds before water parted. Another midrash says that each individual Israelite walked at the bottom of an air shaft sur¬rounded by water and could only move forward by literally pushing his or her face into the water!
F. Significance of battle with Amalek - In response to the attack of the Amalekites, Moses preempts Israelites (giving them no opportunity to complain) and God. On his own, Moses deputizes Joshua (17:9), an unknown, never before mentioned in the Torah, to choose men to fight and puts himself in the background, watching the battle from a hill. In 14:21, "Moses held out his hand over the sea" expecting God to intervene (parting of sea) whereas here in 17:11, "Moses held up his hand" and inviting God to join the fray. Thus Moses gives Israelites ownership of their own destiny and, by choosing Joshua, the realization that leadership can come from somewhere other than from God. Israelites respond not by complaining but by acting (first time).
G. Why manna was a test (16:4) – 1) Israelites had to have enough faith not to take more than they needed each day and to believe God would continue to provide. 2) It was a trial for Israelites not to have an alternative to the manna. Israelites were tested by boredom of eating the same food day after day, no matter how delicious it was. 3) Israelites had everything they needed, so they were tested to do something of meaning with their lives (serve God).
H. Doubt – Israelites express doubt as they are about to enter battle with Amalek (“Is the Eternal present among us or not” at 17:7). Odd that Israelites express such doubt in light of God having just demonstrated powers (plagues and timely opening and closing of Sea of Reeds). Suggests that 1) doubt part of human condition that will always be with us and 2) important to learn from the past but not get stuck in the past, i.e. let things go and 3) our challenge is to continually step forward to do the right thing despite doubt.
(Revised 2/1/10)
Exodus 13:17−17:16
I. Summary
A. B’shalach = (Now when Pharoah let the people) “go”, (God …). Contrast with intents of “go” in names of other Torah portions … B’shalach’s release/send away v. Bo’s come (with me?) to Pharoah/negotiate v. Lech L’cha’s go forth/depart.
B. Israelites leave Egypt “armed” (with what?) and take indirect route mandated by God (“people may have a change of heart when they see war” i.e. will quit journey when going gets at all tough … test desire to be free) across Sea of Reeds. Moses and Joshua take bones of Joseph (as promised to Joseph 400 years previously … Gen 50:25). Angel of God takes form of pillar of cloud by day and fire by night. At God’s instruction, Israelites lead Pharoah to believe they are lost (willing bait?). Pharoah and his courtiers have a change of heart (hardened by God). Pharoah and 600 Egyptians pursue Israelites. Israelites see approaching Egyptians, become scared, regret departure and blame Moses. Angel of God moves from in front of Israelites to the rear of Israelites (protection from oncoming Egyptians? Israelites move into lead position in place of God as indication of their growing independence?). (13:17-14:20)
C. God parts the sea and Israelites go into the sea. Pharaoh and his army follow but drown when God locks their chariot wheels and then drives the sea back over them. Israelites see this. They then fear and have faith in the Eternal (fear v. awe as basis of faith). (14:20-14:31)
D. Moses and Israelites sing a lyric poem (Song of the Sea) celebrating God, i.e. 1) God’s defeat of Egypt at sea, 2) God leading Israel to Promised Land where Canaanites are terrified and 3) statement of God’s eternal rule. Followed by second (same?) song with dancing from Miriam. (15:1-21)
E. Israelites enter wilderness. God provides grumbling Israelites with sweet drinking water (converted from bitter water) and put Israelites “to the test” saying if they heed God’s word then God will not bring on them any disease which God had brought upon the Egyptians (forcing obedience? a threat? early instance of God’s conditional promise to protect Israelites?). (15:22-27)
F. God provides the still complaining Israelites (“if only we had died … in Egypt”) with quails and manna. God instructs the Israelites to gather each day only enough manna (one omer per person = 1/10 of an ephah = about 3 quarts) for "that day’s portion that I may thus test them” and two days supply before sabbath. Nevertheless, some Israelites saved manna for later on and some looked for manna on Sabbath. Saved manna rots and no manna found on Sabbath. God gets upset with Israelites for not heeding God’s words (“How long will you refuse to obey My commandments” = impatience?). God commands Israelites to keep a jarful of manna “throughout the ages … before the Pact” (anticipates Israelites’ covenant with God at Sinai). Israelites eat manna for 40 years. (16:1-16:36)
G. Israelites complain about lack of water (more broadly questioning God … “Is the Eternal present among us or not?”). Getting frustrated, Moses vents to God. At God’s instruction, Moses hits rock with his rod and brings forth water (forerunner of Moses hitting rock that led to God not allowing Moses into Promised Land?). (17:1-7)
H. In their first military engagement, Israelites (under Joshua as instructed by Moses) defeat Amalek, their eternal enemy (this passage read during Purim since Haman, the arch anti-Semite featured in the Purim story, was descendant of Amalekite king). When Moses held up his hand during battle, Israelites prevailed and when he lowered his hand, Amalek prevailed (suggests God determining outcome through Moses?). God vows to blot out the memory of Amalek from the world and declares God to be at war with Amalek throughout the ages (God = perpetual protector of Israelites?). (17:8-16)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Divine control - God repeatedly creates a situation brimming with potential tragedy for Israelites and then steps in to save the day. From the moment Israelites set out from Egypt, the message from God could not be clearer: the basic elements of Israelite survival reside squarely in God’s hands.
B. A time to act – As Israelites are complaining to Moses about their plight (“What have you done to us, taking us out of Egypt” … 14:11), God urges Moses to act rather than to just call on God for help (“”Why do you cry out to me? Tell the Israelites to go forward” … 14:15). Suggests that prayer and faith sometimes not enough - answer may be action.
C. Transition from slavery to freedom - As Israelites draw nearer to Sinai, God's supremacy in their lives becomes clearer and clearer. God is the source of water, food, and shelter. The people are at God's mercy just as they were at Pharaoh's mercy. We are creatures of habit, and the Israelite's habit was slavery. Perhaps only by replacing one dependent relationship with another could God begin the process of healing and renewal necessary for Israelites to be truly free.
D. Armed Israelites – Israelites “went up armed” (13:18) but armed with what? with “merit of the righteous” represented by Joseph’s bones? with faith? with weapons forged from gold/silver “borrowed” by Israelites from Egyptians?
E. Walking into Sea of Reeds - One midrash tells of Nachson who was first Israelite brave enough to step into Sea of Reeds before water parted. Another midrash says that each individual Israelite walked at the bottom of an air shaft sur¬rounded by water and could only move forward by literally pushing his or her face into the water!
F. Significance of battle with Amalek - In response to the attack of the Amalekites, Moses preempts Israelites (giving them no opportunity to complain) and God. On his own, Moses deputizes Joshua (17:9), an unknown, never before mentioned in the Torah, to choose men to fight and puts himself in the background, watching the battle from a hill. In 14:21, "Moses held out his hand over the sea" expecting God to intervene (parting of sea) whereas here in 17:11, "Moses held up his hand" and inviting God to join the fray. Thus Moses gives Israelites ownership of their own destiny and, by choosing Joshua, the realization that leadership can come from somewhere other than from God. Israelites respond not by complaining but by acting (first time).
G. Why manna was a test (16:4) – 1) Israelites had to have enough faith not to take more than they needed each day and to believe God would continue to provide. 2) It was a trial for Israelites not to have an alternative to the manna. Israelites were tested by boredom of eating the same food day after day, no matter how delicious it was. 3) Israelites had everything they needed, so they were tested to do something of meaning with their lives (serve God).
H. Doubt – Israelites express doubt as they are about to enter battle with Amalek (“Is the Eternal present among us or not” at 17:7). Odd that Israelites express such doubt in light of God having just demonstrated powers (plagues and timely opening and closing of Sea of Reeds). Suggests that 1) doubt part of human condition that will always be with us and 2) important to learn from the past but not get stuck in the past, i.e. let things go and 3) our challenge is to continually step forward to do the right thing despite doubt.
(Revised 2/1/10)
Wednesday, January 20, 2010
Exodus Bo
Bo
Exodus 10:1−13:16
I. Summary
A. Bo = (Then God said to Moses,) “Go” (to Pharaoh) or “enter” as into negotiations
B. Moses asks Pharoah to let Israelites go and warns Pharoah of locust plague. Pharoah’s courtiers warn Pharoah that Egypt is already lost and ask Pharoah to let Israelites worship God. Pharaoh then gives permission to Moses for adult males to worship God but not all Israelites (as Moses requested). God therefore sends plague of locusts upon Egypt. Pharoah asks Moses to have God forgive him. God removes locusts. God “stiffens Pharoah’s heart”. Pharoah still won’t let Israelites go. (10:1-20)
C. God then sends plague of darkness upon Egyptians. Pharoah relents a bit more and gives permission for all Israelites to go but without their flocks and herds as Moses requested (to provide animals for sacrifice). Pharoah rejects request. God tells Moses to have Israelites borrow objects of silver and gold from their neighbors (“God disposed the Egyptians favorably toward the people”). Moses warns Pharoah of plague of death of first born of all Egyptians and even their animals. Pharoah still won’t let Israelites go. (10:21-11:10)
D. God declares that month of the Israelite departure from Egypt shall be "the beginning of months ... the first of the months of the year for you" despite the fact that this is not the beginning of the Jewish New Year (reinforcing the Exodus as the determinative experience of the Israelites). God commands Moses and Aaron regarding the Passover offering of sacrificial lamb (putting its blood on doorposts) and festival (eating unleavened bread for seven days v. traditional story that Israelites were so rushed in their departure from Egypt that bread did not have time to rise). Moses passes words to Israelite elders. Israelites do as they are told (12:1-28)
E. God enacts the final plague, striking down all the firstborn son of all Egyptians (including Pharoah, captives in dungeons and cattle). Pharaoh finally allows the Israelites to leave (driving them out in the middle of the night) though, at the same time, asking Israelites to bring a blessing on him (Pharaoh - also a first-born - is negotiating to save his own skin). After spending 430 years in Egypt and after taking unleavened bread and borrowing objects of silver, gold and clothing from neighbors (“stripped the Egyptians”), Israelites leave (numbering “600,000 men on foot aside from dependents”). (12:29-42)
F. God tells Moses and Aaron more about Passover observance … paschal lamb eaten only by circumcised males but not by foreigners or bound/hired laborers). God requires that every first born (“human and beast”) be consecrated to God. God further explains Passover observances required of Israelites … 1) eat only unleavened bread for seven days, 2) explain to young children that reason for observance is to commemorate God’s slaying of every Egyptian firstborn while redeeming every Israelite firstborn (“serve as a sign on your hand and as a reminder on your forehead” = basis of tradition of t’fillin … also at Deut 6:8 and 11:18). (12:43-13:16)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Passing knowledge and faith as a responsibility of parenthood - Parents are told to “recount in the hearing of your sons and of your sons' sons how I made a mockery of the Egyptians and how I displayed My signs among them--in order that you may know that I am Adonai.” (10:1-2) This emphasizes the important pedagogical principle that the responsibility of remembering, learning and transmitting the foundations of our faith is an obligation of parenthood.
B. Perils of stubbornness - We generally admire people who adhere to their principles even in the face of opposition. However, when they doggedly refuse to change their minds even when they are presented with convincing evidence to the contrary (Pharoah), we tend to lose patience: They have crossed the line between being determined and being just plain stubborn. A midrash teaches: “Those who stubbornly refuse to learn from the negative consequences of their behavior will suffer doubly for their stubbornness”.
C. Significance of darkness – Portion revolves around darkness of devastation and death; however, darkness can be an incubator of hope. In Egypt, the Jewish people become a nation. We are conceived in the darkness of bondage and delivered through light of God. Suggests that seeking real light comes only by dwelling for a time in the dark, i.e. we need the darkness no less than the daylight in order to grow.
D. Last three plagues as a path to God - Ba'al Shem Tov offers three pieces of advice to help clarify whether we are really serving God or ourselves: 1) remove all pleasure, 2) meditate and 3) allow God to reveal Himself and light the path for us. Three plagues in this week's parsha correspond to the three pieces of advice … 1) plague of locusts, ate up all the food and removed all pleasure. 2) plague of darkness was the perfect opportunity for meditation. 3) Death of the Firstborn came in the middle of the night and in that darkness God revealed himself.
E. Israelites "borrowing" silver and gold from their neighbors – Rationale: The Israelites had not received any wages for all the centuries they toiled as slaves in Egypt. Thus, justice demanded that the Jewish people be granted a form of reparations - i.e. compensation for the exploitation they had undergone at the hands of the ancient Egyptians; however, if the Jews had legitimate claims to Egyptian wealth, then why did God have to tell Moses to encourage them to take it? (11:2) At least four explanations: 1) The Israelites were so anxious to escape the misery of Egypt, that they didn't want to stay around in order to enrich themselves. 2) The Israelites feared that such an action could provoke their former masters into pursuing them as they left Egypt. 3) As victims of enslavement by Egyptians, the Jews simply abhorred having contact with anything connected to Egypt. 4) They did not want their seizure of Egypt's wealth to be seen as some type of "quid pro" for all the suffering they had endured (issue revisited when Germany’s offer to pay reparations to victims of the Nazi regime was met by heated debate in Israel).
F. Arrogance v. humility - In the material world, the biggest personalities - movie stars, politicians, business tycoons - are usually the most arrogant. Somehow arrogance is regarded as a virtue, a sign of having risen above the others. In contrast, the higher a person becomes spiritually, the more humble he becomes.
G. Faith v. action - Departure from Egypt is representative of the task facing every generation … to have faith to allow God to guide us in overcoming hardship and destructive tendencies of mankind. Which comes first … faith or action?
H. Journey v. destination – Description of 10th plague shifts from telling of story of ancestors to dictating how their descendants are to behave. This makes us all participants in story. Suggests that it is the journey (from a bad place to a good place … from darkness to light) that defines us … not the destination itself.
I. Parallels to American history - The freeing of the slaves should resonate as Jewish history, to be sure, but also as American history. That latter example of slavery still reverberates in our prejudices (moving Israelites out of slave mentality takes at least a full generation … similar to difficulty of purging American attitudes of prejudice), economics theories and feelings about “states’ rights.” Moses speaks on God’s behalf to deliver domestic policy legislation ... legislation declaring a Memorial Day, immigration law, a national service act, taxation regulation, and even a national ID policy. And all of the domestic laws enacted in this week’s Torah reading are directly tied to the big event of the week’s reading, which is certainly related to war and foreign policy (again paralleling our current involvement in Afghanistan and Iraq).
(Revised 1/26/10)
Exodus 10:1−13:16
I. Summary
A. Bo = (Then God said to Moses,) “Go” (to Pharaoh) or “enter” as into negotiations
B. Moses asks Pharoah to let Israelites go and warns Pharoah of locust plague. Pharoah’s courtiers warn Pharoah that Egypt is already lost and ask Pharoah to let Israelites worship God. Pharaoh then gives permission to Moses for adult males to worship God but not all Israelites (as Moses requested). God therefore sends plague of locusts upon Egypt. Pharoah asks Moses to have God forgive him. God removes locusts. God “stiffens Pharoah’s heart”. Pharoah still won’t let Israelites go. (10:1-20)
C. God then sends plague of darkness upon Egyptians. Pharoah relents a bit more and gives permission for all Israelites to go but without their flocks and herds as Moses requested (to provide animals for sacrifice). Pharoah rejects request. God tells Moses to have Israelites borrow objects of silver and gold from their neighbors (“God disposed the Egyptians favorably toward the people”). Moses warns Pharoah of plague of death of first born of all Egyptians and even their animals. Pharoah still won’t let Israelites go. (10:21-11:10)
D. God declares that month of the Israelite departure from Egypt shall be "the beginning of months ... the first of the months of the year for you" despite the fact that this is not the beginning of the Jewish New Year (reinforcing the Exodus as the determinative experience of the Israelites). God commands Moses and Aaron regarding the Passover offering of sacrificial lamb (putting its blood on doorposts) and festival (eating unleavened bread for seven days v. traditional story that Israelites were so rushed in their departure from Egypt that bread did not have time to rise). Moses passes words to Israelite elders. Israelites do as they are told (12:1-28)
E. God enacts the final plague, striking down all the firstborn son of all Egyptians (including Pharoah, captives in dungeons and cattle). Pharaoh finally allows the Israelites to leave (driving them out in the middle of the night) though, at the same time, asking Israelites to bring a blessing on him (Pharaoh - also a first-born - is negotiating to save his own skin). After spending 430 years in Egypt and after taking unleavened bread and borrowing objects of silver, gold and clothing from neighbors (“stripped the Egyptians”), Israelites leave (numbering “600,000 men on foot aside from dependents”). (12:29-42)
F. God tells Moses and Aaron more about Passover observance … paschal lamb eaten only by circumcised males but not by foreigners or bound/hired laborers). God requires that every first born (“human and beast”) be consecrated to God. God further explains Passover observances required of Israelites … 1) eat only unleavened bread for seven days, 2) explain to young children that reason for observance is to commemorate God’s slaying of every Egyptian firstborn while redeeming every Israelite firstborn (“serve as a sign on your hand and as a reminder on your forehead” = basis of tradition of t’fillin … also at Deut 6:8 and 11:18). (12:43-13:16)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Passing knowledge and faith as a responsibility of parenthood - Parents are told to “recount in the hearing of your sons and of your sons' sons how I made a mockery of the Egyptians and how I displayed My signs among them--in order that you may know that I am Adonai.” (10:1-2) This emphasizes the important pedagogical principle that the responsibility of remembering, learning and transmitting the foundations of our faith is an obligation of parenthood.
B. Perils of stubbornness - We generally admire people who adhere to their principles even in the face of opposition. However, when they doggedly refuse to change their minds even when they are presented with convincing evidence to the contrary (Pharoah), we tend to lose patience: They have crossed the line between being determined and being just plain stubborn. A midrash teaches: “Those who stubbornly refuse to learn from the negative consequences of their behavior will suffer doubly for their stubbornness”.
C. Significance of darkness – Portion revolves around darkness of devastation and death; however, darkness can be an incubator of hope. In Egypt, the Jewish people become a nation. We are conceived in the darkness of bondage and delivered through light of God. Suggests that seeking real light comes only by dwelling for a time in the dark, i.e. we need the darkness no less than the daylight in order to grow.
D. Last three plagues as a path to God - Ba'al Shem Tov offers three pieces of advice to help clarify whether we are really serving God or ourselves: 1) remove all pleasure, 2) meditate and 3) allow God to reveal Himself and light the path for us. Three plagues in this week's parsha correspond to the three pieces of advice … 1) plague of locusts, ate up all the food and removed all pleasure. 2) plague of darkness was the perfect opportunity for meditation. 3) Death of the Firstborn came in the middle of the night and in that darkness God revealed himself.
E. Israelites "borrowing" silver and gold from their neighbors – Rationale: The Israelites had not received any wages for all the centuries they toiled as slaves in Egypt. Thus, justice demanded that the Jewish people be granted a form of reparations - i.e. compensation for the exploitation they had undergone at the hands of the ancient Egyptians; however, if the Jews had legitimate claims to Egyptian wealth, then why did God have to tell Moses to encourage them to take it? (11:2) At least four explanations: 1) The Israelites were so anxious to escape the misery of Egypt, that they didn't want to stay around in order to enrich themselves. 2) The Israelites feared that such an action could provoke their former masters into pursuing them as they left Egypt. 3) As victims of enslavement by Egyptians, the Jews simply abhorred having contact with anything connected to Egypt. 4) They did not want their seizure of Egypt's wealth to be seen as some type of "quid pro" for all the suffering they had endured (issue revisited when Germany’s offer to pay reparations to victims of the Nazi regime was met by heated debate in Israel).
F. Arrogance v. humility - In the material world, the biggest personalities - movie stars, politicians, business tycoons - are usually the most arrogant. Somehow arrogance is regarded as a virtue, a sign of having risen above the others. In contrast, the higher a person becomes spiritually, the more humble he becomes.
G. Faith v. action - Departure from Egypt is representative of the task facing every generation … to have faith to allow God to guide us in overcoming hardship and destructive tendencies of mankind. Which comes first … faith or action?
H. Journey v. destination – Description of 10th plague shifts from telling of story of ancestors to dictating how their descendants are to behave. This makes us all participants in story. Suggests that it is the journey (from a bad place to a good place … from darkness to light) that defines us … not the destination itself.
I. Parallels to American history - The freeing of the slaves should resonate as Jewish history, to be sure, but also as American history. That latter example of slavery still reverberates in our prejudices (moving Israelites out of slave mentality takes at least a full generation … similar to difficulty of purging American attitudes of prejudice), economics theories and feelings about “states’ rights.” Moses speaks on God’s behalf to deliver domestic policy legislation ... legislation declaring a Memorial Day, immigration law, a national service act, taxation regulation, and even a national ID policy. And all of the domestic laws enacted in this week’s Torah reading are directly tied to the big event of the week’s reading, which is certainly related to war and foreign policy (again paralleling our current involvement in Afghanistan and Iraq).
(Revised 1/26/10)
Saturday, January 16, 2010
Exodus Va-eira
Va-eira
Exodus 6:2 – 9:35
I. Summary
A. Va-eira = “I appeared” (to Abraham, Isaac and Jacob as El Shaddai)
B. God tells Moses that he appeared to Moses’ ancestors as El Shaddai (basic generic name for any god … also Elohim) but not YHVH (contra, Gen. 15.7 and 28.13). In talking to Moses, God uses name of YHVH (God’s unchanging and personal name by which Israelites call their god) … (to make Moses more trustworthy to Israelites and instill confidence in Moses?). Contrast God previously telling Moses (Ex. 3:13) to call God by non-translatable name of Ehyeh-Asher-Ehyeh (“I will be what I will be”).
C. God reiterates that God “heard the moaning of the Israelites” and instructs Moses to tell Israelites that God will deliver them from bondage. Moses does so but Israelites do not listen (“their spirits crushed by cruel bondage”). God then instructs Moses to go to the Pharoah. Moses tells God that the Pharoah won’t listen to him so God instructs Moses and Aaron to together deliver Israelites from the land of Egypt. (6:2-13)
D. The genealogy of Reuben, Simeon, Levi, and their descendants is recorded. Aaron and Moses are again noted as deliverers of Israelites despite Moses’ hesitation. (6:14-30)
E. God places Moses in “role of God to Pharoah” and Aaron as Moses’ prophet (Moses to repeat God’s commands and Aaron to speak words to Pharoah). God says he will stiffen Pharoah’s heart as an opportunity to “multiply God’s signs and marvels” and, when Pharoah does not heed Moses’ request, will deliver “extraordinary chastisements”. Moses and Aaron go before Pharaoh and perform a miracle by converting a rod into a snake. They relate God's message to Pharaoh to let the Israelites leave Egypt. Pharoah’s magician’s match miracle of snake (v. their inability to replicate plague of lice at 8:14) but Aaron’s “rod swallowed their rods”. Pharoah’s “heart stiffened” and does not heed request of Moses and Aaron. (7:1-13)
F. The first seven (progressively more severe) plagues occur: 1. Blood (Nile). 2. Frogs. 3. Lice. 4. Insects. 5. Pestilence (death of livestock). 6. Boils. 7. Hail. In course of these plagues, God again hardens Pharaoh's heart and Pharaoh rescinds each offer to let the Israelites go. (7:14-9:35)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Name motif in Exodus – 1. Vindication of God’s name = main theme of plagues. 2. Uses of various names for God reinforces Moses’ developing perception of a single God = seed of monotheism v. patriarchal recognition of their own distinctive God while also accepting existence of other gods. 3. At beginning of Exodus, failure of Pharoah to recognize a name makes the Exodus necessary (Pharoah “who knew not Joseph” so could subjugate Israelites). Reinforces power of naming (suggests control and ability to define named thing).
B. Covering eyes for Shema - Tradition of covering our eyes when we recite the Shema comes from the idea that while we each "see" God differently, we come together to proclaim that God is One.
C. God hardening Pharoah’s heart v. free will – God hardened Pharoah’s heart and then punishes Pharoah for having a hardened heart. For God to make it impossible for a man to obey Him and then punish him for his disobedience would be both unjust and contrary to the fundamental Jewish belief in free will. Midrashic explanation suggests Pharoah hardened his own heart for first five plagues. Plagues were God’s response to Pharoah’s prior evil and insensitive acts against Israelites (every evil act tends to harden man's heart). God’s subsequent hardening of Pharoah’s heart (making Pharoah insensitive) was Pharoah’s punishment for his prior insensitive acts.
D. Punishment of all Egyptians - God warns all the God-fearing Egyptians to save themselves and their beasts. (9:19) Points to importance of giving wrongdoers the opportunity to save themselves. Contra, Egyptians, as a people, enslaved Israelites so plagues upon all Egyptians = their punishment from God for enslaving and mistreating Israelites.
E. God’s harshness v. God’s compassion - God’s alternatively compassionate (given last chance) and then harsh (plagues) treatment of Pharoah and Egyptians says we must confront our own beliefs in God, forcing ourselves to see God in a different light and in different roles.
F. Fifth cup of wine at Seder - Four cups of wine at Seder represent the four expressions of redemption in the order of priorities of the suffering Jews: 1) "I will take you out from under the burden of Egypt" - the torture will stop! 2) "I will save you from their bondage" - the slavery will end! 3) "I will redeem you with a strong hand" - no longer aliens! 4) "I will take you unto Me as a nation" - it's all over! A fifth expression "I will bring you into the land" corresponds to the fifth cup we pour for Elijah the prophet who will announce the Messiah to bring us back to the land.
G. Purpose of plagues - Consider plagues as 1) method for God to convince Israelites of God’s power in order to assure their faith in God, 2) God’s way of giving Israelites incentive to leave Egypt (even for the unknown) and 3) punishment of Egyptians. Rationales for plague groupings – Progressively worse (four plagues of nuisance, then four plagues of attacks on people & property, then one plague of terror and then one plague of killing first born). Two alternative groupings: 1) two (Nile) + two (insect pests) + two (illness pests) + two (crop pests) + two (darkness/death) and 2) three plagues after meeting Pharoah in the open + three plagues with warning to Pharoah + three plagues without warning + one killing of first born.
H. Enslavement as a motivating force - When living comfortably, Israelites were happy to stay where they were and arguably saw no need for covenant with God; however, enslavement by Egyptians (not entire 430 years … 86 years?) gave Israelites motivation to escape from under yoke of Egyptians and later participate in covenant with God and go to Promised Land.
I. Lessons for us today
1. Achieve large goals in smaller, deliberate steps (God tells Moses to ask Pharaoh for three-day journey into wilderness for Israelites while real agenda was freedom forever).
2. Remember and learn from past experience (in continuing to grant Israelite requests for relief then changing his mind, Pharoah forgets consequences of prior plagues and sets himself and Egyptians up for continuing suffering).
3. While small acts of God may be duplicated, don’t lose appreciation for God’s ability to do truly wondrous and unique things (Pharoah’s magicians could replicate rod-snake conversion but, when faced with third plague of lice, admitted that it was “the finger of God”).
4. When you have to work the hardest to seek help is often when you need the help the most (Israelites couldn't listen to Moses because they were enslaved).
5. Never give up hope (Moses’ persistence with Pharoah).
(Revised 1/16/10)
Exodus 6:2 – 9:35
I. Summary
A. Va-eira = “I appeared” (to Abraham, Isaac and Jacob as El Shaddai)
B. God tells Moses that he appeared to Moses’ ancestors as El Shaddai (basic generic name for any god … also Elohim) but not YHVH (contra, Gen. 15.7 and 28.13). In talking to Moses, God uses name of YHVH (God’s unchanging and personal name by which Israelites call their god) … (to make Moses more trustworthy to Israelites and instill confidence in Moses?). Contrast God previously telling Moses (Ex. 3:13) to call God by non-translatable name of Ehyeh-Asher-Ehyeh (“I will be what I will be”).
C. God reiterates that God “heard the moaning of the Israelites” and instructs Moses to tell Israelites that God will deliver them from bondage. Moses does so but Israelites do not listen (“their spirits crushed by cruel bondage”). God then instructs Moses to go to the Pharoah. Moses tells God that the Pharoah won’t listen to him so God instructs Moses and Aaron to together deliver Israelites from the land of Egypt. (6:2-13)
D. The genealogy of Reuben, Simeon, Levi, and their descendants is recorded. Aaron and Moses are again noted as deliverers of Israelites despite Moses’ hesitation. (6:14-30)
E. God places Moses in “role of God to Pharoah” and Aaron as Moses’ prophet (Moses to repeat God’s commands and Aaron to speak words to Pharoah). God says he will stiffen Pharoah’s heart as an opportunity to “multiply God’s signs and marvels” and, when Pharoah does not heed Moses’ request, will deliver “extraordinary chastisements”. Moses and Aaron go before Pharaoh and perform a miracle by converting a rod into a snake. They relate God's message to Pharaoh to let the Israelites leave Egypt. Pharoah’s magician’s match miracle of snake (v. their inability to replicate plague of lice at 8:14) but Aaron’s “rod swallowed their rods”. Pharoah’s “heart stiffened” and does not heed request of Moses and Aaron. (7:1-13)
F. The first seven (progressively more severe) plagues occur: 1. Blood (Nile). 2. Frogs. 3. Lice. 4. Insects. 5. Pestilence (death of livestock). 6. Boils. 7. Hail. In course of these plagues, God again hardens Pharaoh's heart and Pharaoh rescinds each offer to let the Israelites go. (7:14-9:35)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Name motif in Exodus – 1. Vindication of God’s name = main theme of plagues. 2. Uses of various names for God reinforces Moses’ developing perception of a single God = seed of monotheism v. patriarchal recognition of their own distinctive God while also accepting existence of other gods. 3. At beginning of Exodus, failure of Pharoah to recognize a name makes the Exodus necessary (Pharoah “who knew not Joseph” so could subjugate Israelites). Reinforces power of naming (suggests control and ability to define named thing).
B. Covering eyes for Shema - Tradition of covering our eyes when we recite the Shema comes from the idea that while we each "see" God differently, we come together to proclaim that God is One.
C. God hardening Pharoah’s heart v. free will – God hardened Pharoah’s heart and then punishes Pharoah for having a hardened heart. For God to make it impossible for a man to obey Him and then punish him for his disobedience would be both unjust and contrary to the fundamental Jewish belief in free will. Midrashic explanation suggests Pharoah hardened his own heart for first five plagues. Plagues were God’s response to Pharoah’s prior evil and insensitive acts against Israelites (every evil act tends to harden man's heart). God’s subsequent hardening of Pharoah’s heart (making Pharoah insensitive) was Pharoah’s punishment for his prior insensitive acts.
D. Punishment of all Egyptians - God warns all the God-fearing Egyptians to save themselves and their beasts. (9:19) Points to importance of giving wrongdoers the opportunity to save themselves. Contra, Egyptians, as a people, enslaved Israelites so plagues upon all Egyptians = their punishment from God for enslaving and mistreating Israelites.
E. God’s harshness v. God’s compassion - God’s alternatively compassionate (given last chance) and then harsh (plagues) treatment of Pharoah and Egyptians says we must confront our own beliefs in God, forcing ourselves to see God in a different light and in different roles.
F. Fifth cup of wine at Seder - Four cups of wine at Seder represent the four expressions of redemption in the order of priorities of the suffering Jews: 1) "I will take you out from under the burden of Egypt" - the torture will stop! 2) "I will save you from their bondage" - the slavery will end! 3) "I will redeem you with a strong hand" - no longer aliens! 4) "I will take you unto Me as a nation" - it's all over! A fifth expression "I will bring you into the land" corresponds to the fifth cup we pour for Elijah the prophet who will announce the Messiah to bring us back to the land.
G. Purpose of plagues - Consider plagues as 1) method for God to convince Israelites of God’s power in order to assure their faith in God, 2) God’s way of giving Israelites incentive to leave Egypt (even for the unknown) and 3) punishment of Egyptians. Rationales for plague groupings – Progressively worse (four plagues of nuisance, then four plagues of attacks on people & property, then one plague of terror and then one plague of killing first born). Two alternative groupings: 1) two (Nile) + two (insect pests) + two (illness pests) + two (crop pests) + two (darkness/death) and 2) three plagues after meeting Pharoah in the open + three plagues with warning to Pharoah + three plagues without warning + one killing of first born.
H. Enslavement as a motivating force - When living comfortably, Israelites were happy to stay where they were and arguably saw no need for covenant with God; however, enslavement by Egyptians (not entire 430 years … 86 years?) gave Israelites motivation to escape from under yoke of Egyptians and later participate in covenant with God and go to Promised Land.
I. Lessons for us today
1. Achieve large goals in smaller, deliberate steps (God tells Moses to ask Pharaoh for three-day journey into wilderness for Israelites while real agenda was freedom forever).
2. Remember and learn from past experience (in continuing to grant Israelite requests for relief then changing his mind, Pharoah forgets consequences of prior plagues and sets himself and Egyptians up for continuing suffering).
3. While small acts of God may be duplicated, don’t lose appreciation for God’s ability to do truly wondrous and unique things (Pharoah’s magicians could replicate rod-snake conversion but, when faced with third plague of lice, admitted that it was “the finger of God”).
4. When you have to work the hardest to seek help is often when you need the help the most (Israelites couldn't listen to Moses because they were enslaved).
5. Never give up hope (Moses’ persistence with Pharoah).
(Revised 1/16/10)
Wednesday, January 13, 2010
Exodus Sh'mot
Sh’mot
Exodus 1:1−6:1
I. Summary
A. Sh’mot = (These are the) “names” (of the sons of Israel who came to Egypt with Jacob …). Sh’mot also Hebrew name for second book of the Torah (v. Greek-derived title, Exodus).
B. Israelites multiplied and prospered until the new Pharaoh ("who knew not Joseph"), fearing that the Israelites would oppose him in war, imposes (four) increasingly oppressive measures on Israelites: 1. forced labor, 2. full slavery, 3. secret attempt to make Hebrew mid-wives murder Hebrew newborns (though Shiphrah and Puah refuse to do so because they “fear God”) and 4. public efforts to murder Hebrew newborns. (1:1-22)
C. A Levite woman, Yocheved (wife of Amram) gives birth to a son and hides him for three months. When hiding the infant is no longer feasible, she places the baby, Moses, in a basket on the Nile. The baby's sister (assumed to be Miriam) stations herself at a distance to see what will happen. Soon the (unnamed) daughter of Pharaoh comes down to bathe in the Nile and discovers the infant. Although she realizes that the baby must be "a Hebrew child," she decides to adopt him. She asks the baby’s sister (Miriam?) to find a Hebrew wet nurse for him. The sister brings back Yocheved, Moses' mother, who is given the child to nurse and is able to raise Moses until he has grown. Yocheved then brings the youth back to Pharaoh's daughter who names him Mosheh (associated with mashah, “to draw out” i.e. Moses drawn out of water v. Moses draws Israelites out of Egypt). Moses is raised in Pharaoh's house. (2:1-10)
D. Moses kills an Egyptian who is beating a Hebrew (after first checking that no one is looking). The next day, Moses tries to stop a fight between two Hebrews who ask Moses if he will kill them as he killed Egyptian. With Moses’ crime known, Pharoah seeks to kill Moses. Moses flees to Midian. (2:11-15)
E. Moses marries Zipporah, daughter of Reuel, the priest of Midian. They have a son named Gershom. (2:16-22)
F. After the Pharoah dies, Israelites continue to suffer under Egyptian bondage and cry to God for help. God “took notice of them”. God calls to Moses from an unconsumed, burning bush in Horeb where Moses is tending flock of Jethro/Reuel (his father-in-law). God commissions Moses to free the Israelites from Egypt. Moses balks (first of Moses’ five objections … 3:11, 3:13, 4:1, 4:10 and 4:13) and needs convincing. Moses asks God what answer Moses should give Israelites when they ask him for God’s name. God says Moses should give them the name Ehyeh-Asher-Ehyeh, "I will be what I will be". (2:23-3:15)
G. God tells Moses 1) to approach elders, 2) with elders, go to Pharoah to request three days in wilderness for sacrifice, 3) Pharoah will say no so God will smite Egypt with various wonders, 4) Egyptians will be favorably disposed so Israelites won’t leave empty-handed and 5) each (Israelite) woman shall borrow silver, gold and clothing from her favorably disposed neighbors and lodgers. (3:16-22)
H. Moses still needs convincing that God is real deal so God makes 1) rod into snake and back into rod and 2) Moses’ hand scaly (but God then makes scales go away). God says to Moses that if Egyptians need convincing, that Moses should take water from Nile and God will turn it into blood. (4:1-4:9)
I. Moses needs convincing that Moses is right person to do this even if God is real deal (“I’m slow of speech and slow of tongue”). God gets angry and says Aaron (Moses’ brother) will speak to the people for Moses. Moses asks Jethro for permission to leave Midian to go back to Egypt. Jethro agrees. (4:10-18)
J. Moses goes back to Egypt with his wife and son. God speaks to Moses and lays out rest of script (“perform before Pharoah all the marvels ... I will stiffen Pharoah’s heart … I will slay your (Pharoah’s) first born”). God seeks to kill Moses (his son? why?) but Zipporah saves him (Moses or his son?) by cutting off foreskin of her son and placing it on leg of Moses (his son?). God “let him (who?) alone” (reminiscent of Jacob’s struggle with divine entity when Jacob becomes Israel). Moses tells Aaron about Moses’ conversations with God. Aaron repeats all words to elders of Israel and performs the signs (“in sight of the people”). 4:19-31)
K. After Moses and Aaron convince Israelites of God’s intent, Moses and Aaron request permission from Pharaoh for the Israelites to celebrate a festival in the wilderness. Pharaoh refuses and makes life even harder for the Israelites (by depriving them of straw for making bricks without reducing brick quota). Moses and Aaron question God for telling them to antagonize Pharoah. Moses, in turn, asks God why God sent Moses on this mission and why God brought harm on Israelites. (5:1-23)
L. God tells Moses to hold the course and assures Moses that Pharoah will eventually let Israelites go because of “a greater might”. (6:1)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Humility of Moses - Neither too little nor too much humility is a necessary quality of leadership. Moses’ question to God ("Who am I that I should go to Pharaoh?" at 3:11) suggests contrast, i.e. Moses was modest yet retained requisite strength as a leader, whereas Aaron the priest was of overly modest spirit, and this trait caused "softness and fear", the result of which was his inability to prevent the sin of the Golden Calf.
B. God’s names – 1) Elohim = basic generic name for any god. 2) YHVH = God’s unchanging and personal name by which Israelites call their god. 3) Ehyeh = name not translated by English text. When Moses asks God, "When I come to the Israelites ask me, 'What is His Name?' what shall I say to them?" (Exod. 3:13), God says Ehyeh-Asher-Ehyeh ("I will be what I will be"). Many scholars deem this name to mean "I will be what tomorrow demands," stressing God's ability and readiness to respond to and interact with human beings. Suggests that God is what you need when you need it.
C. Moses questioning God – Not only is this an instance of negotiation with God but also could be reason (per Rashi) Moses later denied access to Promised Land.
D. Burning bush – Moses’ seeing burning bush suggests his evolution reflected in his capacity to experience wonder. Could also reflect his ability to see and connect to God.
E. Attributes of a leader – Different attributes for different leaders needed at different times. Moses story suggests 1) humility, 2) willingness to question authority (Pharoah and even God), 3) strength, 4) willingness to delegate (to Aaron), 5) empathy/connection with the people (they complained to Moses about increased oppression), 6) respect of people and 7) strong faith (did what God asked). Contrast attributes of Noah, Abraham, Isaac and Joseph.
F. Hardening of Pharoah’s heart – Torah cites hardening of heart ten times! If God hardened Pharoah’s heart, why punish Pharoah? At least two possible reasons: 1) Pharoah already sinned by killing infants. 2) Continuously wicked acts of Pharoah make his wickedness irreversible and God merely informing Moses of what is bound to happen (man has free will but God knows what all people will decide to do).
G. Role of women in Torah – 1) Shiphrah and Puah (defied Pharoah’s order to kill newborn Hebrew boys), 2) Yocheved (Moses’ mother who hides Moses for three months), 3) Pharoah’s unnamed daughter (pulls Moses from Nile and gives him back to Yocheved for wet nursing … later adopts Moses) and 4) Zipporah (Moses’ wife) protects Moses (his son?) from God’s attempt to kill him. Interesting that they are not punished for their bravery by either Pharoah. One gets the sense that Pharoah doesn't want to mess with the idea that Israelite women are so strong in their childbirth that they don't need the midwives. Consider also the fact that Genesis has many women of significance (Sarah, Rebekah, Rachel, Leah, Dinah and Tamar); however, the future significance of these women (and other women) was minimized and even written out of Torah by biblical authors/redactors who had political agendas, e.g. Leviticus has a distinctly male orientation to exclusion of any real sensitivity to women.
H. Value of being raised among strangers - Does fact that both Joseph and Moses were raised as Egyptians reflect a deep admiration for Egyptian society and its leadership capacities? Does this tell us something about leaders who succeed because they know the culture of their enemies? Does it tell us that our "enemies" are not actually always our enemies but can be sound cultures that go astray and that within the enemy there are good people? Lessons applied to the diaspora?
I. Lessons for us today
1. Pursuit of justice can come with a price (Moses’ possibly accidental murder of Egyptian tags him as an ill-intentioned murderer and forces him to flee).
2. Silence of God (e.g. in face of 400 years of brutal slavery) does not mean absence of God.
3. We hear/see God in different ways (Moses’ connection was through burning bush).
4. Having faith doesn’t exclude possibility of doubting God (Moses questioning God’s order to approach Pharoah on behalf of Israelites).
5. It is too easy to ignore past realities if they get in the way of what you want to do now (the new Pharaoh "who knew not Joseph” brutally enslaved the Israelites). The challenge is to learn from the past and act accordingly.
(Revised 1/9/10)
Exodus 1:1−6:1
I. Summary
A. Sh’mot = (These are the) “names” (of the sons of Israel who came to Egypt with Jacob …). Sh’mot also Hebrew name for second book of the Torah (v. Greek-derived title, Exodus).
B. Israelites multiplied and prospered until the new Pharaoh ("who knew not Joseph"), fearing that the Israelites would oppose him in war, imposes (four) increasingly oppressive measures on Israelites: 1. forced labor, 2. full slavery, 3. secret attempt to make Hebrew mid-wives murder Hebrew newborns (though Shiphrah and Puah refuse to do so because they “fear God”) and 4. public efforts to murder Hebrew newborns. (1:1-22)
C. A Levite woman, Yocheved (wife of Amram) gives birth to a son and hides him for three months. When hiding the infant is no longer feasible, she places the baby, Moses, in a basket on the Nile. The baby's sister (assumed to be Miriam) stations herself at a distance to see what will happen. Soon the (unnamed) daughter of Pharaoh comes down to bathe in the Nile and discovers the infant. Although she realizes that the baby must be "a Hebrew child," she decides to adopt him. She asks the baby’s sister (Miriam?) to find a Hebrew wet nurse for him. The sister brings back Yocheved, Moses' mother, who is given the child to nurse and is able to raise Moses until he has grown. Yocheved then brings the youth back to Pharaoh's daughter who names him Mosheh (associated with mashah, “to draw out” i.e. Moses drawn out of water v. Moses draws Israelites out of Egypt). Moses is raised in Pharaoh's house. (2:1-10)
D. Moses kills an Egyptian who is beating a Hebrew (after first checking that no one is looking). The next day, Moses tries to stop a fight between two Hebrews who ask Moses if he will kill them as he killed Egyptian. With Moses’ crime known, Pharoah seeks to kill Moses. Moses flees to Midian. (2:11-15)
E. Moses marries Zipporah, daughter of Reuel, the priest of Midian. They have a son named Gershom. (2:16-22)
F. After the Pharoah dies, Israelites continue to suffer under Egyptian bondage and cry to God for help. God “took notice of them”. God calls to Moses from an unconsumed, burning bush in Horeb where Moses is tending flock of Jethro/Reuel (his father-in-law). God commissions Moses to free the Israelites from Egypt. Moses balks (first of Moses’ five objections … 3:11, 3:13, 4:1, 4:10 and 4:13) and needs convincing. Moses asks God what answer Moses should give Israelites when they ask him for God’s name. God says Moses should give them the name Ehyeh-Asher-Ehyeh, "I will be what I will be". (2:23-3:15)
G. God tells Moses 1) to approach elders, 2) with elders, go to Pharoah to request three days in wilderness for sacrifice, 3) Pharoah will say no so God will smite Egypt with various wonders, 4) Egyptians will be favorably disposed so Israelites won’t leave empty-handed and 5) each (Israelite) woman shall borrow silver, gold and clothing from her favorably disposed neighbors and lodgers. (3:16-22)
H. Moses still needs convincing that God is real deal so God makes 1) rod into snake and back into rod and 2) Moses’ hand scaly (but God then makes scales go away). God says to Moses that if Egyptians need convincing, that Moses should take water from Nile and God will turn it into blood. (4:1-4:9)
I. Moses needs convincing that Moses is right person to do this even if God is real deal (“I’m slow of speech and slow of tongue”). God gets angry and says Aaron (Moses’ brother) will speak to the people for Moses. Moses asks Jethro for permission to leave Midian to go back to Egypt. Jethro agrees. (4:10-18)
J. Moses goes back to Egypt with his wife and son. God speaks to Moses and lays out rest of script (“perform before Pharoah all the marvels ... I will stiffen Pharoah’s heart … I will slay your (Pharoah’s) first born”). God seeks to kill Moses (his son? why?) but Zipporah saves him (Moses or his son?) by cutting off foreskin of her son and placing it on leg of Moses (his son?). God “let him (who?) alone” (reminiscent of Jacob’s struggle with divine entity when Jacob becomes Israel). Moses tells Aaron about Moses’ conversations with God. Aaron repeats all words to elders of Israel and performs the signs (“in sight of the people”). 4:19-31)
K. After Moses and Aaron convince Israelites of God’s intent, Moses and Aaron request permission from Pharaoh for the Israelites to celebrate a festival in the wilderness. Pharaoh refuses and makes life even harder for the Israelites (by depriving them of straw for making bricks without reducing brick quota). Moses and Aaron question God for telling them to antagonize Pharoah. Moses, in turn, asks God why God sent Moses on this mission and why God brought harm on Israelites. (5:1-23)
L. God tells Moses to hold the course and assures Moses that Pharoah will eventually let Israelites go because of “a greater might”. (6:1)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Humility of Moses - Neither too little nor too much humility is a necessary quality of leadership. Moses’ question to God ("Who am I that I should go to Pharaoh?" at 3:11) suggests contrast, i.e. Moses was modest yet retained requisite strength as a leader, whereas Aaron the priest was of overly modest spirit, and this trait caused "softness and fear", the result of which was his inability to prevent the sin of the Golden Calf.
B. God’s names – 1) Elohim = basic generic name for any god. 2) YHVH = God’s unchanging and personal name by which Israelites call their god. 3) Ehyeh = name not translated by English text. When Moses asks God, "When I come to the Israelites ask me, 'What is His Name?' what shall I say to them?" (Exod. 3:13), God says Ehyeh-Asher-Ehyeh ("I will be what I will be"). Many scholars deem this name to mean "I will be what tomorrow demands," stressing God's ability and readiness to respond to and interact with human beings. Suggests that God is what you need when you need it.
C. Moses questioning God – Not only is this an instance of negotiation with God but also could be reason (per Rashi) Moses later denied access to Promised Land.
D. Burning bush – Moses’ seeing burning bush suggests his evolution reflected in his capacity to experience wonder. Could also reflect his ability to see and connect to God.
E. Attributes of a leader – Different attributes for different leaders needed at different times. Moses story suggests 1) humility, 2) willingness to question authority (Pharoah and even God), 3) strength, 4) willingness to delegate (to Aaron), 5) empathy/connection with the people (they complained to Moses about increased oppression), 6) respect of people and 7) strong faith (did what God asked). Contrast attributes of Noah, Abraham, Isaac and Joseph.
F. Hardening of Pharoah’s heart – Torah cites hardening of heart ten times! If God hardened Pharoah’s heart, why punish Pharoah? At least two possible reasons: 1) Pharoah already sinned by killing infants. 2) Continuously wicked acts of Pharoah make his wickedness irreversible and God merely informing Moses of what is bound to happen (man has free will but God knows what all people will decide to do).
G. Role of women in Torah – 1) Shiphrah and Puah (defied Pharoah’s order to kill newborn Hebrew boys), 2) Yocheved (Moses’ mother who hides Moses for three months), 3) Pharoah’s unnamed daughter (pulls Moses from Nile and gives him back to Yocheved for wet nursing … later adopts Moses) and 4) Zipporah (Moses’ wife) protects Moses (his son?) from God’s attempt to kill him. Interesting that they are not punished for their bravery by either Pharoah. One gets the sense that Pharoah doesn't want to mess with the idea that Israelite women are so strong in their childbirth that they don't need the midwives. Consider also the fact that Genesis has many women of significance (Sarah, Rebekah, Rachel, Leah, Dinah and Tamar); however, the future significance of these women (and other women) was minimized and even written out of Torah by biblical authors/redactors who had political agendas, e.g. Leviticus has a distinctly male orientation to exclusion of any real sensitivity to women.
H. Value of being raised among strangers - Does fact that both Joseph and Moses were raised as Egyptians reflect a deep admiration for Egyptian society and its leadership capacities? Does this tell us something about leaders who succeed because they know the culture of their enemies? Does it tell us that our "enemies" are not actually always our enemies but can be sound cultures that go astray and that within the enemy there are good people? Lessons applied to the diaspora?
I. Lessons for us today
1. Pursuit of justice can come with a price (Moses’ possibly accidental murder of Egyptian tags him as an ill-intentioned murderer and forces him to flee).
2. Silence of God (e.g. in face of 400 years of brutal slavery) does not mean absence of God.
3. We hear/see God in different ways (Moses’ connection was through burning bush).
4. Having faith doesn’t exclude possibility of doubting God (Moses questioning God’s order to approach Pharoah on behalf of Israelites).
5. It is too easy to ignore past realities if they get in the way of what you want to do now (the new Pharaoh "who knew not Joseph” brutally enslaved the Israelites). The challenge is to learn from the past and act accordingly.
(Revised 1/9/10)
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