Monday, February 11, 2013
Parshat Terumah
Shmot 25:1 – 27:19
6 Adar 5773 / Feb. 15 – 16, 2013
Shmot 25:1 – 27:19
6 Adar 5773 / Feb. 15 – 16, 2013
Dwelling in All
by Zvi Bellin, MHHQ
by Zvi Bellin, MHHQ
In this week’s Torah portion we are commanded by G-d to build a
collapsible and portable structure for worship space in the desert. It seems strange to me that G-d would want a physical
structure, especially one made of the finest materials,
“… gold, silver, and copper; and turquoise,
purple and scarlet wool; linen and goat hair; red-dyed ram skins, tachash skins,
acacia wood; oil for illumination, spices for the anointment oil and the
aromatic incense; shoham stones and stones for the settings,
for the Ephod and the Breastplate. (verses 25:3-7)”
It seems counterintuitive that the Almighty
Being that cannot be contained in language, time, or space, would want to
designate one structure as a place to be “more holy” than another place. There
is one verse that seems to address this theological conundrum.
“They shall make a
Sanctuary for Me – so that I may dwell in them.” (25:8)
Contrary to idolatry, where holiness is bound
up in a specified object, the Mishkan was more of a center
piece that served to uplift the entire community of Israel. The holiness of the Mishkan stemmed
from the meaning that the Israelites gave to it and not something attributed to
any intrinsic nature. When they called the Mishkan holy, they
were able to self-identify as holy because they were doing the naming. Thus the
physical act of donating one’s own materials and using one’s own craft to
create this holy space, served as a cultural reminder – Holiness is
inside of you.
What does it mean for a person to be holy? I want to define it
as a choice that an individual makes to live life in an authentic way that
allows others to do the same. The key though is the choice that
is made to elevate one thing over another. The holiness is in the choosing, not
in the thing itself.
Monday, February 4, 2013
Moishe House Rules: Applying Mishpatim to Moishe House
0 comments Posted by Zvi Bellin, Ph.D. at 11:24 AM
Parshat Mishpatim (Shabbat
Shkalim)
Shmot 21:1-24:18
29 Shevat 5773 / Feb. 8 – 9, 2013
Shmot 21:1-24:18
29 Shevat 5773 / Feb. 8 – 9, 2013
Moishe House Rules: Applying
Mishpatim to Moishe House
By Rich Goldman, MH Montgomery
County, MD
As Moishe House residents, we may not be owning slaves, worrying
about wild oxen, or expelling the Canaanites, but the principles and rules
presented in parshah Mishpatim still offer relevant reminders and guidance for
us.
The commandments (mitzvot) of the Torah fall into three major
categories.
- Eidot (עֵדוּת from the root עד or witness) are intended to memorialize an important idea or event, e.g. Shabbat - Creation, Passover - Exodus, or circumcision - The Covenant.
- Chukim (חוקים from the concept of coming from the divine) are laws that go beyond, and are not reliant upon, normal human reasoning for justification, e.g. Kashrut, the ritual of the Red Heifer, or not mixing wool or linen.
- Mishpatim (משפטים from the root for judge/judgment) are laws that can be adjudicated and are rational, “common sense” ethics that often have their own natural reward and punishment, e.g. not murdering, helping people, or establishing courts.
This week’s parshah contains 53 mitzvot that expressed to our
ancestors ideas that can still apply to and challenge us today.
The primary instance of an Eidot is the commandment of the three
pilgrimage festivals to Jerusalem (Passover, Shavuot, and Sukkot). The timeless message of this mitzvah for us is
the importance of 1) Community Holy Days 2) The periodic coming together of the
larger community and 3) Remembering one’s history.
For Moishe House residents, these principles suggest that we: identify and commemorate important events in
our house history, such as when the house was established, have established
gatherings/town halls where community members are expected to attend, and have
mementos around the house, such as pictures of past events, residents and
community members.
The Chukim against mixing meat and dairy is also introduced in this
parshah. While kashrut observance has
fallen amongst the Jewish people, this prohibition remains in the Jewish and
non-Jewish world as an identifying characteristic of “Jewish food.” Indeed, while no justification is given for
this prohibition, a common rationalization is Kashrut’s ability to keep Jews as
a cohesive, unassimilated people. As
promoters of Jewish identity, this mitzvah asks us to consider the extent our
Moishe Houses can promote stronger Jewish identity by promoting Kosher, or at
least Kosher-style, eating.
The bulk of the parshah consists of Mishpatim, ethical
inter-personal laws. As we relate to our
housemates and community members, these laws challenge and remind us to be our
better selves. We are instructed about
our responsibilities for the messes we create around the house and through our
events. We are encouraged to be good,
committed residents and to transition out of our comfortable living arrangement
when the time comes. We are taught not
to do favors for our housemates expecting anything in return. We are prohibited from getting upset with our
regional directors for enforcing policy.
We are told to care for the new and the awkward in our communities.
Parshah Mishpatim embodies the principle that the Torah was written
both for the generation that received it, and the generations that would
follow. Yes, the concretes used to
articulate the principles of proper human relationships and religious practices
are anachronistic, but the laws themselves can still inspire and instruct us as
we build our Moishe House communities in the 21st century.
Monday, January 28, 2013
Parshat Yitro
Shmot 18:1 – 20:23
22 Shevat 5773 / Feb. 1 – 2, 2013
Shmot 18:1 – 20:23
22 Shevat 5773 / Feb. 1 – 2, 2013
Beyond Expectations
by Zvi Bellin, MHHQ
by Zvi Bellin, MHHQ
I would like to open this Dvar Torah by correcting an often
mistranslated word. We usually refer to the 10 G-dly pronouncements in this
portion as the, “TEN COMMANDMENTS.” In truth, they are never referred to as
commandments in the Hebrew text, but rather simply called statements.
“G-d spoke all these statements, saying: (20:1)”. (Also, there are many statements made and not just
10.) I think it is important to be specific about this translation because I do
not think that these ten guidelines for living really need to be commanded, nor
do they have to be specifically Jewish. It is pretty
clear from any ethical standpoint that in almost any situation, killing someone
is wrong. Jealousy does not serve anyone for the good. And whether you do it
Friday, Saturday, or Sunday, a day of rest is great for a personal and communal
well-being. This means that the core of Divine ethical behavior should
correspond quite nicely with human ethical behavior.
There is a part of me that reads this great
revelatory passage of the Jews receiving Torah – with the great lights and loud
noises – with a bit of a sigh. My mind’s inner voice asks, “Duh! What is so
amazing about these statements?” The 10 Commandments are not a
recipe from a worry-free life, or a prosperous life. Following them will
hopefully grant someone a simple neutral existence.
I think I expect far too much from G-d. Several years ago I chose to explore a traditionally
observant path because I was experiencing unhappiness and did not see any other
answers written for how to make my life better. I figured I would give the
Jewish religion a shot. A few years later, I recognized that my life had not
magically transcended all negative occurrences. I still get upset from
time-to-time, and things certainly do not work out the way that I want. Maybe
my focus was a bit misguided. What I have gained though is a
Mary Poppin’s purse sized toolbox on how to deal with life’s challenges AND I
am engaged in a daily proactive practice of personal integration.
Perhaps that is what I should expect from
Torah, not an answer to my problems, but a way to engage with the entire
spectrum of life experience – the ups and the downs.
Monday, January 21, 2013
Parshat B’shalach (Shabbat Shira)
Exodus 13:17-17:16
15 Shevat 5773 / Jan. 25 – 26, 2013
Exodus 13:17-17:16
15 Shevat 5773 / Jan. 25 – 26, 2013
by Ariel Root Wolpe (MH East Bay)
Parshat B'Shalach is filled with miracles. Pillars of cloud and fire guide the Isrealites from Egypt; the Sea of Reeds splits to reveal dry ground; mana appears on the desert floor; water becomes sweet from a tree and springs from a rock when Moses strikes it. Amongst all these miracles, the image of the Israelites singing after they cross the sea gives the parsha its second name, “Shabbat Shira.” Then sang Moses and the children of Israel this song unto Hashem, and spoke, saying: I will sing unto Hashem, for He is highly exalted; the horse and his rider hath He thrown into the sea. (Exodus 15:1)
The lines of the song are beautiful and poetic,
although the celebration over death quite disturbing. The parsha says that as
the Hebrews saw the Egyptians dying, they feared God, va’aminu
ba’adonai. After witnessing so many miracles, and one that results in
drowning an army, who would not be afraid of such a powerful source? Even
though these miracles protect the Hebrews and bring them freedom, we know it
will not always be so.
In our daily lives, and in the wider world, we
face awful and joyful events that we struggle to explain, that remind us how
uncertain our personal and collective future is and how little we actually
control. It is not difficult to fear the forces that turn the days and change
us. There are passages in the Torah that encourage a cowering awe of God, but I
think it is telling that when the Israelites are faced with their fear,
everyone’s immediate reaction is to sing, God is my strength and song.
This teaches that everything we witness can also be our strength. We need only
take the horrible and the beautiful and pour it into the song of our story.
What better way to realize our own power, to
feel the safety of unity, than communally quench our fear with celebratory
song?
Subscribe to:
Posts (Atom)