Rabbi Barenblat writes about the meaning of vayk’hel – essentially, Moses “communized the community”. This verse follows Moses’ reminder that on Shabbat we do not kindle fires. She treats “fire” as a metaphor for anger or fear, emotions which can destroy our community
DetailsRabbi Sacks addresses the interesting aspect of the role of women in this parashah: they are specifically mentioned as contributors, and before the men. This contrasts with the textual implication that they refused to participate in the making of the Golden Calf. He then cites Rashi, stating that when the women volunteered their mirrors, the mirrors reflected their role in giving birth and caring for their families.
DetailsRalph Lauren “designed dreams”, not clothing. The tunic is designed with multiple sensory impacts; brilliant colors, bright noises from the bells, beautiful pomegranates. The bells provided a sensory notice to the people of the presence of the high priest, and to Aaron and his sons of their mission.
DetailsRabbi Sacks comments on the traditional of skepticism regarding appearances. He provides an interesting detail, that the word for clothing—begged—is the same as the word for betray—bagad(nu). Jacob used Esau’s clothes to deceive Isaac, while Joseph’s brothers used his clothes to deceive Jacob. Yet the Torah describes distinctive garments for the Kohanim—“for dignity and beauty”.
DetailsTerumah describes the construction of the portable Tabernacle. This was never intended for permanent use, unlike the Temple – which was larger and more magnificent. Why are these dimensions so important? It seems that specifying the size of the home of the Shechinah defies God’s transcendence. Yet Midrash teaches that no space is too small. In fact, the Tabernacle is described as a micro-cosmos – a symbolic reminder of the world that God created.
DetailsTerumah describes the construction of the portable Tabernacle. This was never intended for permanent use, unlike the Temple – which was larger and more magnificent. Why are these dimensions so important? It seems that specifying the size of the home of the Shechinah defies God’s transcendence. Yet Midrash teaches that no space is too small. In fact, the Tabernacle is described as a micro-cosmos – a symbolic reminder of the world that God created.
DetailsRabbi Serotta writes that our experience of oppression over centuries in Egyptian exile must impact our behavior. When we experience being “the other”, we may identify with the oppressor or the oppressed. Ecclesiastes 3:15 states that “God will always seek out those being pursued / othered.” Yet during Passover, we emphasize our experience as strangers rather than slaves.
DetailsRabbi Leon observes that slavery was a common practice during the 19th and 20th centuries in the United States – wherein a person could be offered freedom, yet choose to remain in servitude out of love for a family. The need to even make such a choice is a travesty.
DetailsIn Mishpatim, the text transitions from narrative to law. Interestingly, it does not abolish slavery, despite the marvelous redemption of the Israelite people. Instead, the law allows for time to adapt…seven years in fact, until the Hebrew servant (slave) will go free.
DetailsYitro, Moses’ father-in-law, gives him important advice: it is not beneficial to a community to rely on a single leader – a leader who can burn out. Furthermore, spreading the responsibility of leadership facilitates the Israelites’ growing away from their past slavery.
DetailsRabbi Richman describes this parashah – Matan Torah – as the central point of the entire Torah. There was no parallel to this event in the world – a God who cares about the world. The events of Joseph and Jacob going down to Egypt and all that followed were for the sole purpose of the giving of the Torah. God, in fact, at the time of Creation, conditioned it upon the ultimate acceptance of the Torah by Israel.
DetailsDuring the time of the Temple Cult, the Ten Commandments were incorporated into the Shema section of the daily service. However, at a certain point the rabbis opposed this practice. According to the Talmud, it was because of the “claim of the sectarians” – possibly early Christians, who claimed that only the Ten Commandments—received directly from God–were binding whereas the rest of the mitzvoth, which were received through Moses, were not binding.
DetailsRabbi Sacks states that Judaism is a religion based on asking questions. Even children are obligated to ask questions. At the Passover Seder, children ask the 4 questions. Abraham asks questions. The book of Job is primarily questions. Judaism is not a religion of blind obedience; there is no Hebrew word for “obey”. In fact, intelligence is God’s greatest gift to humanity.
DetailsRabbi Sacks states that Judaism is a religion based on asking questions. Even children are obligated to ask questions. At the Passover Seder, children ask the 4 questions. Abraham asks questions. The book of Job is primarily questions. Judaism is not a religion of blind obedience; there is no Hebrew word for “obey”. In fact, intelligence is God’s greatest gift to humanity.
DetailsRabbi Gordon writes about the Israelites who didn’t listen to Moses, out of shortness of spirit and hard servitude. He asks: What are the workarounds for shortness of spirit and hard servitude? They are not like cell phones that can be silenced. He references Exodus Rabbah 6:5, which explains that the Israelites joined the idolaters because their status as slaves was fixed, and God didn’t seem to help.
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