Torat Moishe - Moishe's Torah

Parshat Terumah
Shmot 25:1 – 27:19
2 Adar 5772 / Feb. 24 – 25, 2012

The Symbols we Carry
by Jonathan Morgan, MH Portland

Parshat Mishpatim
Shmot 21:1-24:18
25 Shevat 5772 / Feb. 17 – 18, 2012

Old Laws, Our Story
by Zvi Bellin, MHHQ

This week’s Torah portion starts off with some laws that are hard to relate to and hard to swallow. The opening verses (Shmot 21:1-6) talk about owning a Jewish slave and the conditions of the slave going free, marrying, and term of service. It seems quite awful and as I learned more about the laws from Rashi (Rabbi Shlomo Issac, France, 1040-1105) things got even more bizarre.

Here is what Rashi writes on these verses (paraphrased):
You can only own a Jewish slave on two conditions: (1) A Jew can sell themselves (we are talking about males here, but they come with their wife and kids if they have any) IF they are trying to get out of poverty, and, (2) The courts can sell a Jewish man IF the person was a thief and will pay off his dues for what he stole by the money made for the sale.

The verses teach that an enslaved Jewish man can be given a wife. The wife and children are property of the slave owner. In this case, the master can only force a man to marry a female slave IF it is the case of a thief sold by the court AND if that thief is ALREADY MARRIED TO A JEWISH WOMEN. So the female slave that is forced to marry and sleep with this Jewish male slave MUST be non-Jewish. If the male Jewish slave is NOT married before he is sold into slavery he cannot be forced to start a family with a non-Jewish slave. Why??

The Torah does not want to entice any Jew into remaining a slave, so if you are single and then go into slavery and become a family man, you might want to stay a slave so you can remain with your non-Jewish wife and children. But if you already have a family out of slavery, you will NO WAY want to remain with your non-Jewish wife and kids in slavery. You will prefer to be a free man with your free Jewish wife and children. And if you do not prefer freedom, but you want to stay a slave – you have your ear pierced by a door post as a permanent symbol of your choice. (Of course, at the end of the 50 year Jubilee Cycle – you must go free, no ifs ands or buts about it!)

So, OMG! There is no way around these laws as completely insane from our current world view. The Torah world as explained by Rashi was a world where marrying multiple wives was encouraged! A world when the opposite of being a free person was becoming property and losing your entire personal agency. (They were forced to marry strange women, have children, and then forced to cut their ties with these people.) Where women were always treated as property and non-Jewish slaves were barely considered human.

According to Rashi, there are some points of compassion in these laws. A slave owner who buys a married Jewish slave, must provide for the entire family. A person who is a thief has the opportunity to give back to his community even if he cannot afford the punishment of his crime. (Perhaps there is something to the rehabilitation to criminals, keeping them as part of the community, which our current legal system is missing.) But it is really tough to make sense of these laws sometimes and they can be a huge turn off for folks that are poking around or teetering on the fence of Jewish involvement.

As we turn our sites to less of the Torah as narrative, and more as a rule book, I want to remind myself that this Torah is only the jumping point for what it means to live a Jewish life. We are allowed to, as generations have done before, to struggle with these laws, disagree with them, hate them, and break them. The words we read are a lot more nuanced when we bring in the oral tradition, Rabbinic commentary, and real life applicability. Taking in all of these levels is what learning Torah is really about. So laugh, cry, shout, and elate as we continue to learn our historical text. Make it your own!

Parshat Yitro
Shmot 18:1 – 20:23
18 Shevat 5772 / Feb. 10 – 11, 2012

Human Leadership?
by Barrie Schwartz, MH New Orleans

This week’s Parsha, Parshat Yitro, begins with Yitro, Moshe’s father-in-law coming to visit Moshe and the People of Israel after they have crossed over the Red Sea. Yitro, observing how hard Moshe is working and micro managing the people of Israel, suggests that Moshe set up a system of judges. Moshe listens to his father-in-law and sets up a system within the People of Israel. Following this chapter, God gives the People of Israel the Ten Commandments. The first section of this week’s parsha is sandwiched between two very distinct and important moments for the people of Israel; the exodus from Egypt and the giving of the commandments at Mt. Sinai.

While reading the Parsha I could not help but analyze the juxtaposition in the chapters between people vs. God. Yitro’s suggestions both through words, and later Moshe’s actions bring up important points valuing human development and leadership. Yet, he and the People of Israel are constantly throughout the chapters praising God and the things that he has done for the People of Israel.

In the onset of the Parsha, Yitro says, “"Blessed be the Lord who delivered you from the Egyptians and from Pharaoh, and who delivered the people from under the hand of the Egyptians. Now I know that the Lord is greater than all gods, yes, by the result of their very schemes against [the people]." (18:11-12) Yitro’s words are praising the Lord for single handedly delivering the People of Israel from the Egyptians.

Closely following Yitro’s praise for the Lord he observes Moshe’s leadership:

Next day, Moses sat as magistrate among the people, while the people stood about Moses from morning until evening. But when Moses' father-in-law saw how much he had to do for the people, he said, "What is this thing that you are doing to the people? Why do you act alone, while all the people stand about you from morning until evening?" (18:14 – 15).

Yitro is constructively reviewing Moses ineffective leadership style. Here he acknowledges the power of all people, and the fault in acting alone. Is this the earliest sign of leadership consulting? Why is it important that Moshe act as an effective leader if God alone will always fix the situation that the People of Israel are in?

Yitro continues with his advice:

Now listen to me. I will give you counsel, and God be with you! You represent the people before God: you bring the disputes before God, and enjoin upon them the laws and the teachings, and make known to them the way they are to go and the practices they are to follow. You shall also seek out from among all the people capable men who fear God, trustworthy men who spurn ill-gotten gain. Set these over them as chiefs of thousands, hundreds, fifties, and tens, and let them judge the people at all times. Have them bring every major dispute to you, but let them decide every minor dispute themselves. Make it easier for yourself by letting them share the burden with you. If you do this — and God so commands you — you will be able to bear up; and all these people too will go home unwearied." (Exodus, 18:20 – 24).

It is here that the system of judges is set up. Moses cannot act alone as a messenger between the People of Israel and God. People need to work together in order to create a functioning and orderly community. Yet, before Yitro there was no effective way for Moshe to communicate to everyone. Also, it is important that chronologically Yitro’s advice happens before the Ten Commandments are given to the People of Israel.

Yitro’s advice, as well as the relationship between people and God, applies to the modern world. If the Jewish people acted as if God would take care of all things, would we be where we are today? Human initiative, community, and proper leadership allow us to function in today’s modern world. Individual Jews have the power to think about God’s relationship and role in the universe. Individuals and communities need to find systems that work for them.

The Parsha ends with Moses calming the fears of God that the People of Israel have, “Moses answered the people, ‘Be not afraid; for God has come only in order to test you, and in order that the fear of Him may be ever with you, so that you do not go astray.’ So the people remained at a distance, while Moses approached the thick cloud where God was.^” It is with this ending sentiment the People of Israel are left with before they receive the Ten Commandments - that the fear of God should forever be with them as to not stray. This ambiguous statement leaves room for human leadership, innovation, and society. Yet, we must always have God in our minds as we set up our own systems. To me this sentiment leaves loose ties and confusion, what do you think?

Parashat Bo
Exodus 10:1 - 13:16
4 Shevat 5772 / Jan. 27 - 28, 2012

A Date to Remember
by Benjamin Singer, MH Chicago

Parshat Bo contains the last few plagues and the beginning of the Israelites’ departure from Egypt. It includes some beautiful passages, such as, even during the plague of darkness, there is light in every Israelite’s home. It also has a few troubling and confusing elements. As many parts of the Bible, they can leave us with more questions than answers. But I believe we can derive meaning from it nonetheless.

The first verse jumps out at us with God “hardening” or “strengthening” Pharaoh’s heart, and Pharaoh thus not allowing the Israelites to depart. I have been troubled by this from the first moment I ever read it, years ago. After all, aren’t we taught that we have free will? Isn’t it our decision what we do: if we eat breakfast, if we follow a commandment, or if we choose to liberate a group of 1.2 million people? If so, how could God be responsible for Pharaoh’s decision?

This, I submit, is the theme of the parsha: the competing roles of individuals and a higher power.

An even more troubling verse in this respect comes right before the plague of the death of the first-born (no royalty, slaves, or non-human animals excluded). Here again, God hardens Pharaoh’s heart so that he won’t let the Israelites go. This gives God the opportunity to demonstrate God’s greatness throughout all of Egypt.

But if, as we are taught in the Talmud, “whoever destroys a soul, it is considered as if he destroyed an entire world,” why would God interfere, particularly with free will, in a way that requires so many lives to end?

Fortunately, all the death and plagues and such take a break when we learn how to celebrate Passover (well, there is death involved with the animal sacrifices). Here’s the weird part: God tells Moses that this, the seventh month, is to be the first month of the year. It’s like saying July 1 is the first of the year—fiscal, perhaps?—or that the letter “M” is the first letter of the alphabet.

Now, if we take a step back from all this madness, I think we can find meaning in it. Think about this: the parsha says the Israelites have been in Egypt for 430 years. 430 years! And here, in this one parsha, the institution of the Israelites’ slavery comes crashing down. All these different events conspire to make it happen: Pharaoh’s heart being “strong,” the first-born dying, all the different plagues…on top of the past miracles, including Moses’ miraculous salvation and then adoption by Pharaoh’s own daughter, plus being recruited by God via a burning bush.

The point is, when all this craziness transpires—ending half a millennium of slavery, and starting a new era for our people—is it surprising that, well yeah, we should consider this at least the first month of our year? I believe this is in celebration of “everyday” miracles. While a few events coincide with our arbitrary calendar (think the Cuban revolution on January 1), most significant events happen when we least expect it. Dates that occur to me: July 4, July 14, September 1, December 7, August 6 and 9. And what perhaps resonates greatest for our generation, September 11, which happened one random morning when we were just going to school like any other day. All of the events on the above dates changed the world in meaningful ways, but didn’t happen along any preset timeline. It is important to note also that it was human actions, and the power of individual actors—Castro, Washington, Cahila, Hitler, Hirohito, Truman, Bin Laden—and in this week’s parsha, Moses and Pharaoh—who took initiative and made history.

Yet no matter the actions of individuals, we do not exist in a vacuum. We are told how to commemorate the Exodus on Passover:

“And it will come to pass, if your children say to you, ‘What is this service to you?’ / You shall say, ‘It is a Passover sacrifice to the Lord, for God passed over the houses of the children of Israel in Egypt when God smote the Egyptians, and God saved our houses.’”

No mention of Moses. No mention of Pharaoh.

Ultimately, a lot of different human and divine actions combined to create a situation and an outcome. How much divine intervention is there? No matter the answer, our actions have consequences. Yet no matter our actions, we are not alone.

Partnering: Creating a New Paradigm
by Maya Bernstein, UpStart Bay Area (maya@upstartbayarea.org)
http://moishestorah.blogspot.com/2010/12/partnering-creating-new-paradigm.html

Parashat Va’Era marks the beginning of the maelstrom that culminates in the Israelites’ escape from the bondage of Egypt. Moses, representing the God of Israel who has heard the Israelites’ suffering, and remembered the promise of freedom given to their ancestors, takes action, and rains down plague after plague upon the Egyptians. Structurally, the Parasha is quite predictable: God speaks to Moses, Moses brings the message to Pharaoh, God brings on the plague, Pharaoh begs for mercy, God stops the plague, and Pharaoh’s heart is hardened. The cycle then begins anew.

Before this paradigm begins, though, there is a strange insertion of verses tracing Moses’s lineage. Chapter 6, verse 13 recounts God’s charge to Moses and Aharon to begin the process that will result in the Israelites’ freedom. Then, suddenly, the next verse seems to completely switch tracks, and tells us about the heads of the houses of Jacob’s sons, their marriages and their children. This genealogy ends with the following statement in verses 26-27: “He is Aharon and Moses, whom God told to bring out the Israelites from the land of Egypt…they speak to Pharaoh the king of Egypt…he is Moses and Aharon.”

What does this genealogy add to the story? What is it doing here, breaking up the pattern to which the Parasha so closely adheres? And why does the genealogy end with a strange pronoun confusion, referring to Aharon and Moses in the singular, then in the plural, and then again in the singular?

The Book of Genesis, the first book in the Torah, is a story about the challenges of relationships. The pattern throughout is one of dysfunctional familial relationships: Cain kills Abel; Ishmael is banished; Jacob steals from Esau, and the parental units, often dysfunctional as well, encourage this pattern amongst siblings. Jacob and his sons perpetuate this pattern too, with Jacob’s choosing of Joseph as the beloved son, and the brothers’ jealousy, attempted murder, and successful expulsion of Joseph to Egypt. The end of Genesis, though, marks a twist in the pattern, when Judah, representing his brothers, owns up to his mistake, and Joseph forgives his brothers. The Book of Exodus begins with list of all of Jacob’s sons, dwelling together in Egypt. This is a tentative beginning of co-existence amongst those who are different, a fragile rejection of the old pattern, and symbolic hope of a new one. The Book of Exodus as a whole marks the struggle of a group of people to come together as a nation, with a core set of shared values and practices.

Perhaps this is why, before the Exodus process begins, the Torah takes the time to remind us that the pattern of familial disunity, which had marked this nation until this point, has now been fully repaired. Moses and Aharon, literally, are referred to with a singular pronoun. They work together, as one. They are different, yet they complement each other. They are both necessary, for the work they must accomplish is greater than each is capable of managing on his own.

Great challenges require deep learning and growing. Had Israel been stuck in the pattern of exclusion, they would have remained in Egypt, Mitzrayim, which literally means a “narrow place.” The genealogy at the end of Chapter 6 foreshadows the success of this mission. New challenges will arise. But the old patterns have been broken, and brothers, previously a symbol of disunity, hatred, and suspicion, now represent love, complementary strengths, and unity.

Great challenges require great collaborations, specifically with those who think differently from us, and who have the skills and strengths that we lack. As we enter a new secular year, celebrating the potential for renewal, let us think about those changes we can make when we imagine “New Year’s Resolutions” not only for ourselves, but for our community. And let us be blessed with the ability to find partners who challenge and complement us, allowing us to accomplish great feats, and to move from the narrow to the vast.