Carve Out Something for Yourself

Ki Tissa

Exodus 30:11-34:35

Précis: The parasha begins with a census of the people, accomplished by 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 building the Tabernacle is to be interrupted by Shabbat. Then we return to narrative. Moses is given the two tablets and he descends from Mount Sinai. There he sees the people worshipping the Golden Calf.  The tablets are smashed and the evil doers are punished. Moses returns up the mountain, and we next have the articulation of the 13 attributes of God. Moses carves a new set of tablets, and returns to the People, his face radiant.

Ex. 34:1-2 “The Lord said to Moses: ‘Carve for yourself two tables of stone like the first, and I will inscribe on the tablets the words which were on the first tablets, which you shattered. Be ready by morning, and in the morning come up to me.’”
               What is the major distinction between the first set of tablets which Moses destroys and the second set which he “carved” personally? We might note that the Talmud tells us that "the second set of the tablets and the broken pieces of the first tablets both rest in the Ark" (BT B'rachot 8b). This implies that the broken tablets shared equal holiness with the second set. As a metaphor for human life, we can understand that one who errs, but repents, can be of equal status with one who has never erred. Rashi suggests that the first set was given at Sinai with thunder and lightning and trumpets; the second set was given with little fanfare, and lasted. Rashi concludes that modesty is the most beautiful of virtues.

               There is a second important point. The first set was fashioned by God Himself. Moses is instructed to carve the second set himself, and carry the stones to the top of the mountain where they were to be inscribed by God. The first set was pre-packaged, ready-made, and handed down from above. The second set was brought from below towards the top. Viewed in this light, the second set lasted because they came with the enlightened (if not chastened) support of the Israelites. There was by-in and participation.

               There is an important lesson in management here: orders from above are less effective than plans forged through teamwork and cooperation.

               There’s also an important message for our congregations. In response to complaints we all hear that synagogue services are boring, and that the rabbi and cantor are not sufficiently inspiring, those who are complaining should be shown this verse: "Carve for yourself"  and understand that they need to take part in the dialogue of prayer. Religious services are not performance theater; they require personal participation. When we “carve” for ourselves, we open up the possibility of having the Divine inscription placed on our hearts.

When only the best will do

Tetzaveh

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.

Ex. 27:20  “And you will command the Israelite people to bring to you pure olive oil beaten for the light, to burn regularly.”

          It’s interesting to note that we are commanded to use only “pure” olive oil for illumination in the Menorah. (As an aside, I’ve learned much from my daughter the chef about the various kinds and uses of olive oil, and it would seem to me that the Bible here is really talking about the best quality cold-pressed fresh extra-virgin olive oil!)

            But back to the verse cited here. In another aspect of ritual worship described in the Bible, we are not asked to use “pure” flour for the offerings associated with its use. This difference, as usual, came to the attention of the Sages. One suggestion was that worship ritual in the Mishkan (and then subsequently in the Temple) was that the rule is contrary to how one uses these substances at home. There, we use the best flour available for our bread, and the cheapest oil for illumination of lamps. After all, how lamp oil tastes is irrelevant. This is the reverse of Mishkan and Temple practice. To the Sages, the Menorah was a symbol of wisdom and Torah; flour represented the mundane world.

           The importance of this ancient analysis has something to tell us about the importance of priority setting. We often tend to look for the “best” or “finest” in material things; our fascination with gourmet foods and fine clothing is quite natural in this regard.  But we all too often settle for the easiest, the sufficient, or the good enough in the realm of spiritual matters.

            As an individual who does indeed relish fine food, well-made items of all kinds, and the occasional sip of a great single malt, I am not one to suggest that living an ascetic or austere life is what the Sages were telling us with this midrash. But if we devote more than the minimum, more than just the basics to our inner lives, we can achieve a greater balance between the material and the spiritual, and balance is a very Jewish virtue.