Masks

 

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. 28:43 “[The garments] shall be worn by Aaron and his sons when they enter the Tent of Meeting or when they approach the altar to officiate in the sanctuary, so that they do not incur punishment and die.” 

            After a full discussion of the details of the special clothing for the Priests highlighted in this parasha, we see that in addition to giving the Priests clothing with which to impress upon them the sacred duties they are to perform (and just maybe to impress the on-lookers), this verse provides an alternative rationale for their garments: self-protection. In other words, the priestly garments described the original personal protective equipment! I also note that the Priests were often kept apart from the rest of the people by curtains – an early kind of mandated social distancing.

            This week, we celebrate Purim in a manner never before attempted: at a distance, through streaming and Zoom. My congregation last night even had a Zoom costume parade, where one by one, folks clad in all kinds of costumes and masks presented themselves and their greetings to other members of the congregation. It was followed with a Zoom reading of the Megillah, with readers from various homes.

            We have done this at a time when the usual holiday masks take on a new meaning: they remind us to keep wearing our masks every day to protect ourselves from the spread of the disease.

            Even as vaccinations continue, it will be important not to let down our guard and continue masking and social distancing. We do not yet know whether those who have had COVID and thankfully recovered, nor those who have been vaccinated, can be carriers of the virus and spread it to the as-yet unvaccinated.  This is a core value of our tradition: pekuach nefesh, the saving of souls.

            The verse cited above is a reminder that we need protection; our tradition reminds us to care for the health of others. I pray for the recovery of those who have become ill, for the availability of vaccine protection to all, and to health for all of us.

The virtual mikdash

 T’rumah

Ex. 25:1-27:19

 

Précis: As the Israelites continue their journey through the wilderness, God tells Moses to ask the people for gifts to build the Tabernacle. “T’rumah” (voluntary donations) of fine metals, yarns, skins, and woods are offered by the People. God gives Moses precise instructions as to the interior and exterior construction of the mishkan (tabernacle). Specific items include an altar for burnt offerings, a curtain (parochet) to separate the main room from an inner sanctum, elaborate candlesticks, incense burners, and other tools. There will be a special Ark to be placed in an area called the Holy of Holies to house the tablets of the Ten Commandments. Precise measures are given for all spaces as well as specific materials designated for the composition of the mishkan.

 

 

Ex. 25:8 “And let them make Me a sanctuary, that I may dwell among them.”

            Rashi tells us that “mikdash” (here translated as “sanctuary”) means a place of holiness. During the past year, most of us have been deprived of our own “mikdash” due to the Covid pandemic. How can this verse, focused on a structure for use by all, be helpful at these difficult times?

            I think that the important part of the verse is the concluding clause: “that I may dwell among them.” It does not state that God will dwell in the mikdash, but rather that the creation of the mikdash will provide a means for Him to be among all the people. This is a critical distinction.  Our synagogue buildings may be largely if not entirely empty, but we are finding ways and means to make sure that we can acknowledge God's continuing presence among us. We do not believe that the Creator has a physical manifestation. How far is it from the concept of a transcendental (beyond human senses) God to a “virtual” community which gathers to honor Him through communal prayer via modern technology?

            Yes, we are for now largely barred from our own buildings, but we must continue to be a community through the means which are available to us. May we be able, soon, to return to our shuls and join together in person in prayer and fellowship.