Shabbat "How To's"

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Ki Tisa
Exodus 30:11-34:35

Précis: The parasha begins with a census of the people made through the collection of a half shekel. We then return to a description of Tabernacle items, including the basin, anointing oil, and incense. The holy work of the Tabernacle is to be interrupted by observance of the Shabbat. The narrative resumes, and Moses is given the two tablets. He descends from Mount Sinai and observes the people worshipping the Golden Calf. The tablets are smashed and the evil doers are punished (after Moses intercedes to prevent the destruction of the People as a whole). Moses returns up the mountain, and we learn the 13 attributes of Adonai. Moses carves out a new set of tablets, and returns to the People, his face radiant.


Exodus 31:12 - "And the Lord said to Moses: Speak to the Israelite people and say, ‘Nevertheless you must keep My Sabbaths, for this is a sign between Me and you throughout the ages, that you may know that I the Lord have consecrated you.’” 

In His Weekly Parashah Commentary (2/18/95), JTS Chancellor Schorsch described the laws of Shabbat as "mountains hanging by a hair," because these laws rest on such a thin scriptural basis. While there are several biblical verses which limit activities on Shabbat (e.g., Ex. 34:21 which bans plowing, even at harvest time, and Ex. 35:3 banning the kindling of fire), the Torah itself is remarkably silent on "how to" observe Shabbat. While the Torah tells us (in the recitation of the 10 Commandments) why we observe Shabbat (to remember both creation and our liberation from Egypt), the Torah itself is largely silent on the “how to.”

Despite the paucity of Biblical material, the Mishnah contains 24 entire chapters on “how to” observe Shabbat. For example, in Chapter 7 of the Mishnah, we learn that there are 39 types of work that may not be performed on Shabbat, even though there is no specific basis in the Torah for such a mandate.

This is an excellent example of the role of Mishnah in the development of Jewish practice and tradition. The Mishnah, completed around 200 CE, was the first attempt by the Rabbis to put the “Oral Law” into written form. The Mishnah is not a commentary on the Torah, but rather a code of “normative” Jewish practice. With the Torah, the Mishnah became the second great written work of Judaism. On its own terms, it claims equality with the Written Law (Torah), having been received by Moses at Sinai and handed down through the centuries, orally, to the authors of the Mishnah. The Mishnah only infrequently cites Torah as an authoritative basis for its statements. To the subsequent Sages, the Mishnah and the Torah, the Oral and the Written Law, needed to be reconciled. The result of this reconciliation process was the Talmud. Over the centuries, the Talmud became the core of Jewish study.

In the Talmud (Shabbat 49a) that we find an explanation of the Mishnah's “how to” observe Shabbat. We are reminded that after God completed giving Moses lengthy instructions on how to build the Tabernacle and fashion its contents, the passage which follows immediately (cited above) focuses on the importance of Shabbat. Based on this proximity of verses, the Talmudists conclude that the labors (they counted 39) connected with the creation of the Tabernacle are to be avoided on Shabbat.

Over time, how we observe Shabbat has changed. We no longer offer the special sacrifices for Shabbat; instead, we have a special liturgy for Shabbat prayers. One school of thought extended prohibitions on Shabbat to activities which involve a creative act, (hence, writing is prohibited). Another school of thought suggests that because Shabbat should be a day of joy, we are commanded to engage in behaviors which mark the day as "special" (e.g., to eat the best of foods and wear our best clothes on Shabbat).

The fact that changes have taken place in "how to" observe Shabbat could suggest that additional changes are possible. In whatever way we choose to observe Shabbat, there can be no doubt that Shabbat observance is central to our Jewish lives. As Ahad Ha-Am wrote, “More than the Jewish people have preserved the Shabbat, the Shabbat has preserved the Jewish people.”

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.