What does it mean this year to celebrate freedom?
What does it mean this year to claim we are free?
Are we free to speak – or only if we hold the “right” opinions?
Are we free to be who we are – or only if we fit a certain mold?
In Judaism, we believe that to defend a civilization you need education. Since freedom is lost when it is taken for granted, children must ask questions: “What does this ceremony mean to you?” “What is the meaning of the laws and decrees that God has commanded us?” This custom is actually unnatural compared to other cultures. Elsewhere, the parent or teacher is expected to guide and instruct. In Judaism, the children are obligated to ask and learn
Ms. Lederman references sociologist Harmut Rosa, who stated that rituals have 2 purposes: to enable us to both effect and be affected by God and the world around us. She cites Tractate Brachot (26b) in addressing the 2 paradigms of the Amidah: the affecting side wherein we reach out towards God, and the opposite side of being affected, wherein the prayers correspond to daily offerings at the Temple.
The thanksgiving offering survives in Rabbinic Judaism in the birkat Hagomel, for “one who has survived a hazardous situation.” Rabbi Sacks considers the meaning of a hazardous situation: Psalm 107 describes crossing the sea, crossing a desert, recovery from serious illness, and release of captivity. However, there are many other situations today that merit this blessing. He cites sociologist Peter Berger, who described “signals of transcendence” as the phenomena that point to “something beyond” – the capacity to find meaning in the depths of suffering, and the instinctive desire to give thanks.
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.