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”.
Terumah 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.
Terumah 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.
Rabbi 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.
Rabbi 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.
In 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.
Yitro, 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.
Rabbi 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.