Hide and Seek, In and Out

Dear Friends and Family:

I wish you all a most pleasant Shabbat, and fabulous and fun-filled Purim!!

T’tzavveh
Exodus 27:20-30:10


Précis: The parasha continues with a description of ritual items in the Tabernacle, including oil for the lamp, priestly clothing, the ephod, breastplate, robes, plate, and miter. Aaron and his sons, Nadab, Abihu, Eleazar and Ithamar are designated as Priests and are consecrated with sacrifices and ceremony. The parasha concludes with a description of the daily sacrifices and incense to be offered at the Tabernacle.


Exodus 28:2 "Make sacred vestments . . . for dignity and adornment "


It may be a bit surprising to think that this parasha, with its discussion of Tabernacle ritual objects and priestly robes, has any relevance in the 21st century. The "ner tamid" (usually referred to as the "eternal light") is represented by the light above every synagogue’s ark and remains at least a relevant reminder of our congregational connection to the earliest days of our faith. Perhaps less clear is the fact that the Priestly garb and ornaments described in this parasha correspond to the modern Torah's breastplate, fringed tunic, sash and headdress, and are designed to suggest the same dignity, respect, if not awe that the clothing of the High Priest was to inspire. In a sense, then, the holiness of the High Priest has been transferred to our Torah scroll.


Clothing does say much about us. We sometimes wear clothes to be noticed, and at other times we wear what we hope will allow us to simply blend in. In addition to being external indicators of status, lifestyle, and of cultural and national affiliation, our clothing and adornments are part of the way in which we hope to present ourselves to others. From this perspective, it’s not surprising that generational conflict tends to rage about what is “appropriate” to wear (“You are NOT leaving the house dressed like that!), or take on aspects of symbolic speech (American flag lapel pins as a political issue comes to mind). The recent flap about Russian ice dancers at the Olympics who wore Australian Aboriginal costumes shows that the power of garb remains a powerful aspect of the human condition.


Clothing and ornaments are tools to display emotion. We can assume that the clothing of the High Priest was intended to create awe, solemnity, and respect. It is therefore more than a coincidence that we read these verses immediate before the holiday of Purim, when dressing in costume, and engaging in frivolity and fun have become traditional. Purim reminds us that clothing, which I have suggested is intend to reveal something about us to the outside world, can also serve to hide us from that same world.


In fact, concealment is a central theme of Purim. The name of Purim’s heroine, Esther, comes from a Hebrew root which means “hidden.” Even God remains hidden on this holiday, His name not being mentioned in the Book of Esther itself. So as we ponder the relevance of Priestly clothing in these verses, we might also consider another sense of duality about Judaism: we conceal and we reveal. What do we conceal, and what do we reveal, to our friends and family, to God, and to ourselves?


I hope all enjoy Shabbat and Chag Purim this weekend.

It's all Voluntary

Terumah
Exodus 25:1-27:19


Précis: The parasha Terumah begins the detailed instructions from God concerning the building of the Tabernacle. God asks the Israelites to donate gifts (Terumah) so that He may “dwell among” them. Specific instructions for the creation of the Ark and the menorah are included, as are the beginning of instructions for the building of the portable Tabernacle.

Exodus 25:3 “Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him.”

Writing in the Chancellor's Parashah Commentary (2/8/03), JTS Chancellor Schorsch noted the commonality and distinction between this week’s Torah and haftarah readings. While the parasha speaks about the construction of the Tabernacle, the haftarah focuses on Solomon’s construction of the Temple, some 480 years later. The basic outlines of layout remain the same, with the Holy of Holies at the rear, furthest from the entry. In both “sacred spaces,” the Ark of the Covenant was situated, protected by the extended wings of the cherubim.


The verse cited this week underscores that the construction of the Tabernacle was financed by voluntary contributions from all. The subsequent narrative shows incredible compliance, to the point where Moses says, in effect, “Enough gifts!” (Exodus 36:5-6).


On the other hand, Solomon’s Temple was paid for by taxes and forced labor. As is noted in the haftarah, "King Solomon imposed forced labor on all Israel; the levy came to 30,000 men. He sent them to Lebanon in shifts of 10,000 a month. . . Solomon also had 70,000 porters and 80,000 quarriers in the hills, apart from Solomon's 3,300 officials who were in charge of the work" (I Kings 5:27-30).


This difference did not escaped without comment by the Sages. As one midrash states, "The Tabernacle for which the people volunteered wholeheartedly never fell victim to the evil eye. The Temple, however, for which they did not, fell victim to the hand of the enemy" (Kasher, Torah Shlemah, v. 20, p. 6). As the Chancellor noted, “…the fate of an institution is determined by the measures taken to create it.” Solomon’s taxes and work levies, together with the centralization of worship in a single place, were certainly among the reasons that the Kingdom split immediately following his death.


What we learn from this comparison is the vital importance of volunteerism in the conduct of the affairs of the Jewish People. Throughout history, voluntary associations of Jews created burial societies, synagogues, houses of study, and institutions which saw to the needs of the less fortunate. Our Jewish communities in the United States have exhibited the same traits, which are our greatest strength and our most precious legacy. At a time when all of our communal organizations face unprecedented financial struggles, the value of volunteerism on behalf of these institutions cannot be sufficiently stressed. Indeed, during times like the present, we are called upon to make the greatest “gifts” we can, whether they be financial or through personal efforts. Each of us can use this opportunity to serve as a role model – a “dugma” for our fellow professionals, for our fellow congregants, and for our families.