Behind the Curtain

Tetzaveh

Ex. 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, Eliezer 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.”

As is noted in The Torah: A Women's Commentary (New York: URJ Press and Women of Reform Judaism, 2008), in most  years, this parasha is read in the week preceding Purim. The connection  between the two is not clear on the surface. While the parasha dwells on details of the Mishkan, its accoutrements, and  priestly clothing, the Purim story contains a story chock full of intrigue, plot twist, and the heroism of Queen Esther.

            What the parasha and Purim, have in common is that they are both missing something. This week’s reading is the only one from the beginning of Exodus to the end of Deuteronomy where the name of Moses does not appear; the Book of Esther does not mention God. 

            Many scholars have attempted to explain why Moses is missing from this week’s reading. Some suggest that the reading coincides with his yahrzeit, others that he was jealous of Aaron’s role, and yet others that his absence results from his humility. But even if his name is not present, we know that Moses remains God’s chief agent. Though unnamed, he is clearly active throughout the parasha, obeying God’s imperatives to have others do the tasks assigned (as we see in the opening verse cited above). Moses is not absent; he is merely working “behind the curtain."

            God is certainly acting “behind the curtain” in the Purim story. The  Sages found evidence for this through their analysis of the word “megillah” which shares the same Hebrew root as the verb "to reveal" (g-l-h). The Book of Esther can be read as "revealing the hidden." God's presence is revealed through the actions of Mordecai and Esther, and in the final triumph of good over evil.     

            We sometimes forget in the excitement and melodrama of the Purim tale that God's presence in the world, even if “behind the curtain,” gives us the ability to navigate through the imperfections of life. Tetzaveh gives us another view of God’s role “behind the curtain” of detailed accoutrements and clothing. Today, when we no longer have a Temple or priests, we have a reminder of God’s presence in the ner tamid which adorns our sanctuaries. After all, the creation of the menorah was the first order of business for Moshe. This light has become our symbol for God’s hidden presence, which we certainly need in troubling times.

Gratitude

B'shalach

Ex. 13:17-17:16

Précis: And when Pharaoh “had let them go” (b’shalach), the story of the Exodus from Egypt is almost concluded. Carrying with them the bones of Joseph and the “spoils of Egypt,” Moses leads the Israelites by way of the Red (or Reed) Sea. They cross ahead of Pharaoh’s pursuing army, which subsequently drowns in the returning waters. Moses sings his triumphant Song of the Sea, and Miriam’s song of joy follows. The Israelites begin to murmur against Moses and Aaron because of a lack of food and water. God provides heavenly “manna” to eat and also provides water. Shabbat is introduced as a day of rest, even before it appears in the Ten Commandments. In their first battle, led by Joshua, the Israelites are successful as long as Moses’ hands remain in the air, and with the help of Aaron and Hur (who support Moses’ arms), they prevail.

Ex. 16:3 “If only we had died by the hand of the Eternal in the land of Egypt, when we sat by the fleshpots, when we ate our fill of bread! For you have brought us out into this wilderness to starve this whole congregation to death.”

           

            This parasha includes some of the most well-known stories of our tradition: our liberation from Egypt, the pursuit by the Egyptian army, the splitting of the Red Sea, the Israelites crossing and the Egyptians drowning. Many consider this to be the foundational story of the Jewish Nation, because the liberation from Egypt is the cornerstone of Jewish existence. 

            But Rabbi Bradley Artson has suggested (MyJewishLearning.com, 1/19/16) that what is most significant about this week’s reading are not the miracles noted above, but rather how quickly the newly freed slaves seem to forget about their redemption. As our verse for review this week shows, the Jews had just achieved freedom when they began to moan over a lack of food and water. Artson suggests that much of the Bible can be read about the consistent inability of God to teach people to be grateful.

            If we look at the Bible from its beginning, God gives humanity a beautiful Garden, but they disobey and are banished. Man’s inhumanity to man leads God to unleash the Flood; the people remain stubborn and must be dispersed. God sends the Israelites a liberator from Egyptian slavery, and after the 10 plagues (and the Red Sea), the Israelites still are complaining. Redemption from Egypt is followed by Revelation at Sinai, but the Jews rebel against the Torah’s instructions. Again and again, prophets are sent by God and ignored.

            How can we achieve the kind of gratitude of which our ancestors seemed incapable? Perhaps it is by recognizing that there remains much good in the world – despite the current pessimism shared by so many – and that this goodness has a Divine origin. When we attempt to act in a way in which we imagine God wants us to act, we demonstrate through our actions the kind of gratitude which our ancestors seemed incapable of offering. It is not God’s miracles which will initiate our thanks; it is instead our human cultivation of goodness, kindness, and justice which will create the ultimate message of our thanks. May it be so rapidly, and in our days.