TETZAVEH 5779
HUMAN FAILURE AND DIVINE GRACIOUSNESS
FEBRUARY 14, 2019
9 Adar 1, 5779
God spoke to the Israelites through Moses; the Israelites spoke to God through Aaron.
These propositions are a prism through which to view the relationship between the previous week's Torah reading and this week's. The theme last Shabbat was God's detailed instruction to Moses to build the mishkan (sanctuary) in which He would "reside" among the people. God was very specific regarding the size of the structure, material to be used and its various units: the special candelabrum, the table for the showbread, and the ark in which the tablets of the Ten Commandments were to be placed. God's willingness to vest His presence in the mishkan and hence among the people was clearly dependent upon their fulfilling the commandments that He revealed through Moses. It was a one-way conversation; God spoke and ordained; the Israelites were to hear and to obey.
The clear implication was that there would be consequences if and when the commandments were neglected. Sin would be punished. Yet God, following the great flood, had already despaired that the inclination to sin had been embedded within us at an early age (Genesis 8: 21). It is the possibility of repentance and divine forgiveness that transitions us to this week's Torah portion. It is here that we are first introduced to the kohanim (priests) who ministered to the community and were integral to the process of turning to God for forgiveness. Aaron, Moses' older brother, the designated first kohen gadol (high priest) was vested with the capacity and responsibility to be the People's spokesman before God.
The Torah portion describes Aaron's unique vestments, adorned with precious stones upon which the names of the tribes were engraved. It concludes with instructions regarding the construction of the sacrificial altar upon which the priest could bring the people's offerings to expiate sins, to implore Divine intervention when faced with crises and to give thanks for blessings in their lives. It was through Aaron and his descendants that the people communicated with God, as the Psalmist assured us in a later era: "God is close to all who call upon Him in truth" (Psalm 145: 18).
As a society, we are currently grappling with the appropriate response to prior racially insensitive acts. Are we to regard current acceptable behavior as a form of repentance? This complex question is at the heart of the controversy swirling around Virginia Gov. Ralph Northam. He insists that he has scrubbed the blackface paint from his face; others insist that there are still traces of it testifying to lingering racist attitudes. It's obvious that, despite the great strides to expunge racism from our society, more than traces of it remain in our midst. The existential question with which we must all grapple is whether our own behavior has sufficiently changed and whether we can honestly claim that we have truly and fully repented?
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From the holy city of Jerusalem my best wishes for a Shabbat Shalom u'Mevorach, a Shabbat have peace and blessing.
Rabbi Arnold M Goodman
TERUMAH 5779
HE CONSTRICTS – WE EXPAND
February 7, 2019
2 Adar I, 5779
The Lord spoke to Moses, saying: Tell the Israelite people to bring Me gifts … And let them make me a mishkan (sanctuary) that I may dwell in their midst (Exodus 25:1, 2, 8).
This week's Torah portion focuses upon holy space. It opens with God's command that the people are to bring gifts for the creation of the mishkan "that I may dwell in their midst." The Israelites were charged to create this special space where God would reside in their midst. For this to happen would require God who has neither body nor form, but who nevertheless fills the entire universe with His glory, to constrict Himself to fit into this large earthly structure created in His honor.
The people did bring their gifts and God, in return, did constrict himself to reside in the mishkan. Ultimately the mishkan morphed into the majestic Temple constructed by Solomon, and with the destruction of holy temples, into synagogues where, to this day, we, the descendants of the Israelites, strive to experience God's presence. God's withdrawal into Himself enables us to become more acutely aware of His presence in our midst.
Three verses cited in a midrashic teaching describe how His focus on the vulnerable and the needy impacts on the divine-human relationship.
In the Torah: "For the Lord your God is God of gods and Lord of lords… He executes justice for the fatherless and the widow" (Deuteronomy 10: 17, 18).
In Isaiah: "For thus says God: I dwell in the high and holy place but also with the contrite and humble spirit" (Isaiah 57:15).
In the Psalms: "God rides upon the skies but is also Father of the fatherless and Protector of widows" (Psalms 68:6).
The thrust of this teaching is that God makes His presence known when we, through our actions, affect His concern for those in need. God is perceived as descending from on high and, by virtue of our good deeds, we enable Him to be a positive force in our midst. God is, thus, at our side whenever we extend ourselves to visit the sick, comfort the mourners, and engage in acts of tzedakah or righteousness.
Partnering with humanity may be viewed as God's way of demonstrating, "It's not all about Me." His plans and hopes for humanity are best realized as He channels within us that modicum of divine energy, thereby enabling us to be there for one another. God thus dwells in our midst when we create venues where, through various social justice programs, we are inspired and enabled to share in this holy work.
Parenthetically, God's willingness to trim the divine ego is an obvious challenge to the human tendency of aggrandizement whether in the political sphere, in our families or in the workplace.
May we continue to build contemporary mishkans where we partner with God and come to truly sense His presence in our midst.
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From the holy city of Jerusalem my best wishes for a Shabbat Shalom u'Mevorach, a Shabbat have peace and blessing.
Rabbi Arnold M Goodman
