Written and Oral

Ki Tissa

Ex. 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. 34:27 ‘Write for yourself (k'tav lecha) these words, for according to (al pi) these words I have sealed a covenant (brit) with you and with Israel.”

            Rabbi Mordechai Silverstein has written about the origin of belief in a written law and an oral law (Torah Sparks, 3/3/18), finding its proof text in this verse. Situated after the story of the Golden Calf and Moses' re-ascent to the mountain top, the Sages note that the Hebrew phrase “al pi” is usually translated as “according to” but its origin is in the word “pi” which literally means “mouth.” The close connection between k’tav (write) and pi (mouth) and brit (covenant) displays the importance of torah she’bal pe, the Oral law developed by the Rabbis. Tradition, found in the beginning of Pirke Avot, states that the Oral Law was transmitted from God to Moses, and then to Joshua, the Judges, and ultimately to the Sanhedrin and the Sages.

            Silverstein cites Rabbi Gerson Cohen (z’l) who believed that Rabbinic Judaism provided two indispensable religious innovations: (1) universal study of the Oral Law (as eventually transcribed in the Talmud) as a religious discipline to commune with God, and (2) a way for Judaism to continue without the priestly caste and the sacrificial system. While there remain remnants of the caste (in the recognition of their descendants), we no longer have intermediaries between ourselves and God. Our religious observance became democratic.

            Finally, the embrace of Oral Law as the central expression of the Jewish People's covenant with God is what makes Rabbinic Judaism and our covenant unique. 

Wearing and Honoring the Vestments

Tetzaveh

Ex. 27:20-30:10

Précis: The parasha continues the 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. 28:2-5 “Next, you shall instruct everyone who has skill to make Aaron’s clothing for consecrating him to serve Me as a priest. These are the vestments they are to make: a breastplate, an ephod, a robe, a fringed tunic, a headpiece, and a sash...”

            In addition to being commanded to erect the Tabernacle and craft the implements, the talented artisans are assigned the task of creating clothing for the Priest. As the Sforno (medieval Italian commentator) noted, “Not only should they build the Tabernacle, provide oil for the Menorah, but they should also fashion the garments to be worn by Aaron.” There is something significant, he implies, in the fact that the sacred space of the Tabernacle requires sacred clothing for the High Priest. Both are to be contributed from and made by the People. As Rabbi Sarah Bassin has noted (Ten Minutes of Torah, 2/19/18) the symbolism is clear: we are investing our time, money and hope in the priests. Please don’t let us down.

            We are turning these human beings - the priests – into symbols. We are creating human icons. Rabbi Bassin asks the critical question: is it worth putting them on a pedestal and set ourselves up for disappointment?

            The people of Virginia and across America must be asking the same question, following the news of the allegations of improper activity by the top three leaders of the Commonwealth. With the priests in our parasha, it is not the clothing which must be holy. It is the priests themselves. If the difference between the clothing and the person wearing it becomes clear, the trappings of the vestments become hollow and meaningless. When we perceive our elected leaders as hollow, we can lose the ability to have hope in the future. And when we expect less of our leaders by rationalizing that their personal failures don’t interfere with their ability to govern, a real danger arises. When we expect less of our leaders, we expect less of ourselves. 

            Some have suggested that we have a “new normal” where personal misdeeds, foibles and attacks are acceptable as long as the leader (political, religious, or corporate) is simply doing a “good job” in his or her tasks. This idea is rejected by our parasha: if you want to “wear the vestments,” you need to honor them. Unless we hold all of our leaders to a high standard, we debase our society and ourselves.