Professor Cooper addresses the ambiguity of how to distinguish the “sin” and “guilt” offerings. He references Professor Milgrom’s emphasis on the psychological aspect of feelings of guilt that motivate sacrifice. He proposed “reparation offering” as a better description, whereas Professor Cooper suggests “liability offering”.
Rabbi Uziel’s Mah Nishtanah
At the Passover Seder, unlike all other nights, we ask what makes being Jewish so special. All of the symbols of the Seder direct us to the larger issue of what it means to be a Jew, rather than as individual concepts. This is because Passover represents the birth of Judaism.
Rabbi Sacks cites Lev 1:2 – the verse is translated “when one of you offers a sacrifice”. Literally, it would read “when one offers a sacrifice of you”. According to Rabbi Shneur Zalman, when we sacrifice, we offer ourselves; the physical form of the sacrifice is only the external manifestation of an inner act. In other words, ‘we give God something of ourselves’.
Rabbi Sacks teaches that the creation of the Sanctuary represents a human parallel to the Creation of the universe. The Torah devotes more detail to the construction of the Sanctuary than to anything else, implying that the Israelites were obeying God’s instructions instead of making their own. “The Holy” is where we meet God on His terms, not on our own.
Rabbi Mirvis sees the parsha as a balance sheet! After the details of the contributions and the fine aspects of construction, Moshe took responsibility for the utilization of those contributions. The underlying moral is the critical importance of the appearance of integrity, not just integrity itself.
Rabbi Mirvis sees the parsha as a balance sheet! After the details of the contributions and the fine aspects of construction, Moshe took responsibility for the utilization of those contributions. The underlying moral is the critical importance of the appearance of integrity, not just integrity itself.
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
Rabbi 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.
Ralph 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.
Rabbi 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”.