Yovel (Jubilee) – A Call for Authenticity “Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each of you is to return to your family property and to your own clan.” ~Vayikra (Leviticus) 25:10

If in the 7th year we give up control and step back from the world, in the 50th we return to it, not as masters but as people born out of it, as individuals born into certain physical and cultural context. In the Yovel (Jubilee) Year we embrace who we are, the culture and narrative we were born into, and are reborn into a fresh, new, world.

#parsha #yovel #jubilee #freedom #liberty #authenticity via Instagram http://ift.tt/1QhH9JY

Parashat Tzav 5774 – Holiness and Distinction

אֶת אַהֲרֹן וְאֶת בָּנָיו

Parashat Tzav can be split neatly into two parts. Chapters 6 and 7 of Sefer Vayikra are essentially a restatement of the first five chapters, but from a different perspective and a different goal. Where 1-5 consists of instructions to Bnei Yisrael[1] about what korbanot they can bring with what animals, 6 & 7 are directed towards Aharon and his sons, instructing them regarding the procedures involved in the korbanot. Chapter 8 switches to the topic of the Inauguration of the Mishkan and its vessels and Aharon and his sons. These chapters demonstrate quite clearly why Sefer Vayikra is called “Torat Kohanim”, “Law of the Priests”. Chapter 8 is particularly important in terms of Vayikra as a whole, as the majority of laws in Vayikra relate directly to the Mishkan and the Kohanim, both of which are inaugurated in Chapter 8. However, the significance of this chapter runs much deeper than just the practical. This concept of the inauguration of the Kohanim, indeed of “inauguration” in general, is an idea that runs deep throughout Sefer Vayikra, as well as the Torah as a whole.

Separating from certain items or activities is one of the main themes of Sefer Vayikra[2]. Vayikra 11 deals extensively with the various animals that Bnei Yisrael may or may not consume. The end of this chapter, namely verses 44-47, explains why this is so:

44 For I the LoRD am your God: you shall sanctify yourselves and be holy, for I am holy. You shall not make yourselves unclean through any swarming thing that moves upon the earth. 45 For I the LoRD am He who brought you up from the land of Egypt to be your God: you shall be holy, for I am holy. 46 These are the instructions concerning animals, birds, all living creatures that move in water, and all creatures that swarm on earth, 47 for distinguishing between the unclean and the clean, between the living things that may be eaten and the living things that may not be eaten.[3]

Here we not only have the word “distinguish” mentioned above, it also occurs in context of the word “sanctify”. This will become more important as other texts are examined. Vayikra 20 deals with the practices of the nations that previously lived in the Land of Israel, with the focus primarily on inappropriate sexual relations. The main body of this discussion is opened with a focus on holiness in verses 7 and 8: “7 You shall sanctify yourselves and be holy, for I the LORD am your God. 8 You shall faithfully observe My laws: I the LoRD make you holy.” The discussion ends not only with a reminder of the importance of sanctification, but also that of distinguishing:

24 and said to you: You shall possess their land, for I will give it to you to possess, a land flowing with milk and honey. I the LoRD am your God who has set you apart from other peoples. 25 So you shall set apart the clean beast from the unclean, the unclean bird from the clean. You shall not draw abomination upon yourselves through beast or bird or anything with which the ground is alive, which I have set apart for you to treat as unclean. 26 You shall be holy to Me, for I the LORD am holy, and I have set you apart from other peoples to be Mine.

Once again Sanctification and Dividing show up as one, not only to show why certain animals are permitted and some are not, but also to give the explicit purpose for which Bnei Yisrael has been “set aside”: to be designated as ‘א’s. This combination of the sanctification and designation of Bnei Yisrael is parallel to the Inauguration and Sanctification of Aharon and his sons in Vayikra 8, which is marked by the refrain “וַיְקַדֵּשׁ”, denoting ‘א sanctifying Aharon and his sons,  their garments, and their place of work. Thus Bnei Yisrael’s relationship to their context, the Nations of the World, is parallel to the relationship of the Kohanim to their context, Bnei Yisrael.

This idea of designation goes far beyond the scope of Bnei Yisrael and its connection to sanctification. The idea that the world has purpose, is designated for something, is inextricably bound with the idea that the world was created, and thus it is not surprising to find a strong presence of the themes dividing and sanctification throughout the Creation narrative. Bereishit 1:3 says that ‘א “separated the light from the darkness.” In 1:6-7 א’ created the Rekiah to divide between the “upper” and “lower” waters. 1:14 & 18 detail the creation of the cosmos in order to divide between day and night. Beyond this, the theme pervades Creation in more subtle ways. Verses 9 and 10 depict the same process of distinguishing, this time in regards to the Land and the Water, without any use of those same terms. Additionally, another term is present throughout the story that carries this message. The phrase “לְמִינָהּ” is one that dominates the second half of the Creation story. More or less as soon as animals enter the picture, it becomes important to the Torah to mention that each worked according to its species and not otherwise. Thus the strict division of the species was created and maintained. Notably, Creation is capped off by a “וַיְקַדֵּשׁ” by Shabbat (2:3), as is the creation of the Mishkan in Vayikra 8.

Having taken a look at some of the appearances of this concept, we must re-examine what this “inauguration” means. To inaugurate a person or item means to bestow upon the person or item the status of a formal office or function. In doing so, one separates the inaugurated from whatever group they originally belonged to, designating them as different by virtue of their different purpose. This idea is portrayed in several different ways throughout the Torah. The verb “משח”, meaning to anoint or inaugurate, is used frequently. But just as frequently, as we have seen, the roots “קדש”, “sanctify”, and “בדל”, “divide” or “distinguish”, appear with nearly the same meaning, that of setting aside for a specific purpose[4]. The goal here then is not the separation and dividing itself, but rather the dedication toward a purpose that it achieves.

In Shemot 19:5-6 ‘א says, “5 Now then, if you will obey Me faithfully and keep My covenant, you shall be My treasured possession among all the peoples. Indeed, all the earth is Mine, 6 but you shall be to Me a kingdom of priests and a holy nation.[5]’ These are the words that you shall speak to the children of Israel.” One could not ask for a more explicit statement of both designation and sanctification, let alone one where the priesthood is mentioned simultaneously. If it was not clear before this, it is obvious from that line that anything said on this topic applies equally to the Kohanim and to all of Bnei Yisrael. Thus it is unquestionably clear that being set aside for ‘א is not a matter of blessing so much as a burden[6]. In Parashat Tzav, that means that the Kohanim are not better than the rest of Bnei Yisrael, they just have a harder job. Similarly, being ‘א’s nation is not about privilege, about being better than the rest of the world, but rather it is about serving the rest of the world in its relationship with ‘א.

[1] It is notable that in most ancient cultures, Near-Eastern and otherwise, laws were generally not available to the public, let alone shared with them directly and intentionally. By contrast, Bnei Yisrael were greatly empowered with regards to their laws and rituals. For more information, see Exploring Exodus, by Nahum Sarna, and Jacob Milgrom’s commentary to Vayikra, part of the Yale Anchor Bible Series, Introduction.

[2] Robert Alter, as quoted in Rabbi Shai Held’s devar torah to Parashat Vayikra, available here: http://www.mechonhadar.org/c/document_library/get_file?uuid=9480e5b5-c804-4940-9d15-2d6595900432&groupId=11401&utm_source=CJLI+-+Vayikra+5774&utm_campaign=CJLI+Vayikra+5774&utm_medium=email

[3] Translations from The Jewish Study Bible.

[4] This is an understanding of קדושה compliant with both the understanding of Rashi and that of Ramban, as found in their comments to Vayikra 19:2.

[5] Jacob Milgrom, ibid.,  points out that the Mitzvah of tzitzit is thus exactly parallel to this verse from Shemot. Tzitzit’s stated purpose of remembering the Mitzvot will lead to being a Holy Nation, and The Royal/Priestly blue will remind Bnei Yisrael that they are a Kingdom of Priests.

[6] It’s worth noting that the Hebrew word generally used in contexts like these is “עול”, which means “yolk”, rather than  “משא”, meaning “burden”.

Parashat Terumah 5774 – Mount Sinai and the Miskhan: On the Actualization of Beliefs

וְאֶל הָאָרֹן תִּתֵּן אֶת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ

Parashat Terumah is the first of five parashot, forming the last section of Sefer Shemot, which discuss the building of the Mishkan and the episode of the Golden Calf. These parashot are the setting of a famous argument[1] between Rashi and Ramban regarding the timing of the Golden calf versus the command to build the Mishkan. Rashi, embracing the principle that the Torah prioritizes themes over chronology in terms of structure[2], says that the parashot of Terumah and Teztaveh belong after the episode of the Golden Calf, while Ramban consistently avoids use of this principle[3] and so says that the parashot are in their correct chronological order. This debate affects the placement of the command to build the mishkan, placing it either before or after the Golden Calf. Rashi says that it comes afterwards, as Rashi sees the Mishkan as an atonement for the Golden Calf, while Ramban says that it comes before. However, their debate does not change purpose of the Mishkan. Determining the purpose of the Mishkan requires explaining why this series of parashot, start to finish, occurs here. If the command to build the Mishkan occurred after the Golden Calf, then why was it moved to its current location, just after the Revelation at Sinai? And if it occurred in its current location, then why was the command given here, just after the Revelation at Sinai?

Ramban says that the purpose of the Mishkan is to be the site of continuous revelation. It is a portable Mount Sinai. This is obvious not only from the verse, “And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel”[4] (Shemot 25:22), but also from the various parallels between the Mishkan and Mount Sinai. ‘א descends on both of them in a cloud (Shemot 24:15-18 and 40:34-38). Each is divided into three sections; for the Mishkan it is the Hatzer, the Kodesh, and the Hodesh HaKedoshim; for Mount Sinai it was the foot of the mountain, the mountain itself, and the summit. Finally, the luchot are given on Mount Sinai, and from then on they rest in the Mishkan. Thus Ramban is undoubtedly correct, and while Rashi does not explain why he thinks the command to build the Mishkan was placed there, it is reasonable to assume that he would agree with Ramban on that point[5]. However, the idea that the Mishkan will serve as the site of continuous revelation is only mentioned after the creation of the Aron and the Kaporet, the specific location from which ‘א would then speak to Moshe, and so seems to be a function of the Aron/Kaporet rather than the Mishkan. Moreover, this all seems both a little complex and unnecessary for the purposes of revelation. Not only would all the prophets after they enter the land get prophecy outside the Mishkan/Mikdash, Moshe himself has already done so many times. While Revelation occurs in the Mishkan, it is not a function of the Mishkan, nor is it dependent on it. What, then, is the purpose of the Mishkan?

The answer to this question is actually rather obvious, but it hardly clear. In the very beginning of the commands and instructions regarding building the Mishkan ‘א says, “And let them make Me a sanctuary, that I may dwell among them” (Shemot 25:8). Thus it would seem the purpose of the Mishkan is in order to enable ‘א to dwell amongst Bnei Yisrael. But how does it do that? ‘א is everywhere, so what good does building a tent do? The answer lies in the details of the Mishkan, all of which enable the fulfillment of its purpose.

The primary thing that Judaism says about ‘א, one of the few things agreed upon by all branches of Judaism, is that ‘א is one.The Mishkan expresses that in many ways, starting with the beautifully unitary structure of the Mishkan, especially the exact cube shape of the Kodesh HaKedoshim. More importantly, the text itself goes out of its way to emphasize this. “That the tabernacle may be one whole”(Shemot 26:6). “And couple the tent together, that it may be one”(Shemot 26:11). These and numerous other verses attest to the fact that the Mishkan was meant to embody the idea of ‘א’s oneness.

Another strong theme in the Mishkan is that of a graduated approach to Kedushah. In addition to the three-tiered breakdown of the area of the Mishkan into the Hatzer, the Kodesh, and the Kodesh HaKedoshim, the material structure of the Mishkan itself creates this delineation. The only metal used outside the Kodesh is copper, which is also used for the sockets for the entrance to the Kodesh, and for the clasps of the upper cloth covering the Kodesh. The sockets for the walls of the Kodesh and the entrance to the Kodesh HaKedoshim are silver. The clasps for the lower cloth covering the Kodesh are gold, along with all of the vessels in Kodesh. However, only the Aron HaEdut, in the Kodesh HaKedoshim, is covered in gold both inside and out. Thus the three zones are clearly delineated. This delineation emphasizes another very important idea about ‘א: His Kingship. A king by definition cannot just be approached by any person at any time. Specific people can approach the King, but even them only at specific times. Only the Kohen Gadol could enter the Kodesh HaKedoshim, and then only on Yom Kippur. This recognition of the absolute majesty of ‘א is an incredibly important idea. In the early centuries of the Common Era this idea made Jewish Merkabah mysticism unique among the various mystical trends in the world, emphasizing not the wondrous spiritual worlds one could explore, but rather the difficult and elaborate process of approaching the King of All Kings[6]. This idea is central to the relationship of Man to ‘א, and it is built into the very physical structure of the Mishkan.

In opposition to these gradations is the relation of Bnei Yisrael to the Mishkan. It would be easy to read this gradation as a function of elitism on the part of the priests, reserving the close encounter with ‘א for themselves. However, the Mishkan in its function and its origin rejects this idea. When gathering the materials from which the Mishkan will be made, ‘א asks “of every man whose heart maketh him willing ye shall take My offering” (Shemot 25:2). The Mishkan is a product of the nation as a whole. In terms of function, not only is the Mishkan the place where all of Bnei Yisrael come to serve ‘א, even when Moshe would hear ‘א’s voice from the Kodesh HaKodeshim, one of the more exclusive occurrences in the Mishkan, the Torah specifically states that this was it would be for the sake of all Israel (Shemot 25:22). Not only does this mean that the graduated structure of the Mishkan was a matter of respect rather than elitism, it also demonstrates the importance of equality and connectivity in the Nation of Israel.

The entire Mishkan is built around the Aron. The concentric quadrilaterals get smaller and smaller, with the Aron being the final, inner-most, rectangle. This central position in any other temple would be occupied by the god of that temple, by the deity of the local people. In the Mishkan this position place is filled not by ‘א, but by His Word, and more specifically, by his Law. While ‘א’s voice would come to the Kaporet for Moshe to hear it, the main purpose of the Aron HaEdut was to hold the Luchot HaEdut, and thus these remained constantly at the heart of the Mishkan. When Moshe first writes out a complete Torah-scroll in Sefer Devarim it is put in the Aron (Devarim 31:26). The centrality of the Law here cannot be over emphasized. While the degree to which Judaism cares about the beliefs of individual Jews has been debated constantly throughout the centuries, the very fact that such a debate was possible tells you about how central the Law is. Only when the law take center stage can the necessity of beliefs be questioned. Few, however, have been the voices in the Jewish Tradition that argued for a total lack of inherent beliefs in Judaism, with perhaps the most famous being Moses Mendelssohn. The reason that the centrality of the Law never eradicated the Torah’s inherent beliefs is that the Law functions on a large scale the same way as all the minutia of the Mishkan. The same way the very fixings of the Mishkan all express greater ideas and beliefs, so too all of the details of the Law. ‘א’s Law is about living ideas in everyday life.

Judaism doesn’t care about beliefs in the abstract. If the Torah wanted simply to convey certain ideas, it could have written them down in a book and done away with the rules and the narratives. But a book of ideas cannot tell you about what it means to live in context of ‘א. Only the stories of those who lived in relation to him can do that. Only ‘א’s Law enables you to live ‘א and His values into your life. And perhaps this, more than anything, explains the reason the command for the Mishkan was given right after the Revelation at Sinai. At Sinai, Bnei Yisrael experienced this supremely powerful event. They experienced something that wasn’t just once-in-a-lifetime, it was once-in-history. The question that has to be asked after such an event is how do you keep it relevant? How do you turn that peak experience into a living reality every day of your life? You have to have a framework of actions that are based off of and express that experience. The Mishkan not only serves that purpose in terms of expressing individual ideas, it also expresses that most basic idea that underwrites all of Judaism from that moment on: ‘א dwells in the life of Man.

[1] For more on this debate, see R’ Menachem Leibtag’s thorough shiur on it here.

[2] In Hebrew: אין מוקדם ומאוחר בתורה

[3] He is unable to avoid it entirely, as Bamidbar 1 and Bamidbar 9 occur in the second and first months of the second year in the desert respectively. Rather he simply minimizes it as much as possible.

[4] Translations from mechon-mamre.org

[5] Menachem Leibtag, ibid.

[6] Gershom Scholem, Major Trends in Jewish Mysticism, Ch. 1

Parashat Mishpatim 5774 – Breaking Down the Moral/Ritual Divide

וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי

Parashat Mishpatim is the first legal compilation in the Torah. Previously Bnei Yisrael received single commandments here and there, but never before did they receive such a large body of laws all at once. Not only that, but all the commandments that Bnei Yisrael received prior to Parashat Mishpatim are just that, commandments. They aren’t laws. Parashat Mishpatim is the beginning of the Torah’s legal system. Important as that idea is, it brings up a lot of questions, which quickly become obvious upon examination of the various sections of the text.[1]

The first section of the parasha, spanning from Shemot 21:1 through 22:16 (henceforth I), discusses interpersonal laws. There is a considerable range of topics, including slavery, property damage, and assault, to name a few. The unifying factor of all of these Laws is their If-Then formula. If X, Then Y. “If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing.”[2] (Shemot 21:2) “And if a man smite his bondman, or his bondwoman, with a rod, and he die under his hand, he shall surely be punished.” (21:20). This is a classic form of legal codification, case law. It’s meant to be used by courts to decide cases and mete out punishments. It’s very practical.

The second section is at once very similar and quite different. 22:17-19 (henceforth II) still discusses laws are applied by a court system, so they’re still practical laws. They are not, however, case law. “Thou shalt not suffer a sorceress to live. Whosoever lieth with a beast shall surely be put to death. He that sacrificeth unto the gods, save unto the LORD only, shall be utterly destroyed.” (22:17-19) Notice the lack of the aforementioned If’-Then formula. In it’s place we find very basic statements involving misdeeds and their consequences. These are imperatives, and thus slightly less practical, though still applicable by a human court.

The next section goes from 22:20 through 23:9 (henceforth III), and though it breaks down into smaller subsections, it’s nature as a unified literary unit is confirmed by the parallel between 22:20, “And a stranger shalt thou not wrong, neither shalt thou oppress him; for ye were strangers in the land of Egypt.” and 23:9, “And a stranger shalt thou not oppress; for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.” This section includes many vary diverse categories of laws. Verses 22:20-26 (henceforth IIIa) deal specifically with the proper treatment of the poor and needy. The Torah makes it clear that not only should these people not be oppressed, we must go out of our way to take care of them (22:25-26). 22:27-30 (henceforth IIIb) is the next sub-unit, and represents a shift from the previous parts of the parashah. As opposed to the very socially-oriented nature of the laws in I, II, and IIIa, these four verses deal with four different obligations between Man and ‘א, such as the sanctity of the first-born (22:28-29) and a dietary proscription (22:30). 23:1-9 (henceforth IIIc )forms the last sub-unit, dealing with the importance of the maintaining justice and honesty within the context of the legal system. So extreme is this need for righteousness in the judicial system that judges are warned against bending the law in favor of the poor and needy, who in all other parts of the law seem to get extra-special treatment. While this is a step back towards the social orientation seen previously, it also discusses the laws of the legal system itself, very different from the other social laws. Taken as a whole, III continues the new trend of legal imperatives rather than case law. However, whereas the laws of II are enforceable by a court, the laws of III are not. Most of these laws would rather be enforced by ‘א, something suggested by “If thou afflict them in any wise–for if they cry at all unto Me, I will surely hear their cry– My wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.” (22:22-23) and “it shall come to pass, when he crieth unto Me, that I will hear; for I am gracious.” (22:26). In this manner III completely departs from the preceding sections.

The final legal pericope goes from 23:10 through 23:19 (henceforth IV). As opposed to even the mixed composition of III, IV is totally composed on laws relating to Man’s obligations to ‘א. Specifically, it deals with the command for both the Sabbath (23:12) and the Sabbatical year (23:10-11), it discusses the three main holidays of the Jewish calendar (23:14-17), and a few other ritual laws besides. Gone are the case laws, the If-Then formula has disappeared without a trace. These are not practical laws, laid down for the use of the courts, rather these are societal imperatives. IV and I are so different that one would never assume that they go together if seen out of context. So why are they put together? What is the unifying theme or purpose of this whole code?

These laws are capped by ‘א enumerating the manner in which He will guide Bnei Yisrael to the Land of Israel and help them conquer it, as well as the religious commands and prohibition this will entail (23:20-33). Then, in 24:3-4, Moshe tell all the people these laws whereupon they accept the laws upon themselves and Moshe writes the laws in the “Book of the Covenant” (24:7). This is followed by a celebratory ceremony wherein the people famously accept this covenant upon themselves by saying, “All that the LORD hath spoken will we do, and obey”(ibid.). These two themes, ‘א guiding the people and the Covenant between them, recall a moment from before the Revelation at Sinai. In Shemot 19:3-8 ‘א tells the people that He took them out of egypt and will continue to guide them (19:5) and that if they keep his covenant then they will be his special people (19:5-6). The people of course say yes (19:8). This event is the beginning of the creation of the Covenant that is sealed in the ceremony of 24:4-11, and all the laws mentioned in between are an explication of the verse, “if ye will hearken unto My voice indeed, and keep My covenant,” (19:5).

Thus the unifying element in I, II, III, and IV is that they are the stipulations of ‘א covenant with his people. This the basic framework of the laws that make Bnei Yisrael ‘א’s nation. Essentially, these laws determine the character of ‘א’s nation. That much is obvious. But what is this character? As noted above the individual sections of this law code differ greatly, and so that is less obvious. However, a closer analysis of the varying sections reveals some very important ideals, not just in how they are similar, but also in how they are different.

Beyond the textual breakdown, these laws can be broken down in a few other ways, using the characteristics mentioned above. The first is in terms of who metes out consequences. The consequences of I and II are enacted by human courts, while III and IV are punishable only by ‘א. Thus responsibility in the nation of ‘א is both vertical and responsible. The people all stand together at the bottom of the mountain and ‘א descends upon it. The second way of dividing it up is in terms of case law and imperatives. Of all the sections, only I  is composed of case laws. II, III, and IV are all imperatives. The difference between a case law and an imperative is that while the case law is meant to be practically applied, that is simply not possible by an imperative. Instead, imperatives are meant to be personally motivated, and tell us something about what the values of a society are supposed to be. Thus a quick examination of the imperatives in II, III, and IV is in order.

The first obvious break down that must be noted is that both Ritual and Societal-Ethical values are represented in the imperatives. Specifically, II, IIIb, and IV all deal with rituals, while IIIa and IIIc deal with morals. However, this picture is somewhat superficial. A closer look ritual commands of IIIb and IV shows that while on the whole the commands found therein are rituals, many of the details given are more concerned with morals. 22:27 deals with how we relate to Leadership. 22:28-29 are about paying your dues and the dedication of our firstborns to ‘א. Verse 22:30 directly connects holiness with making sure that the meat we consume does not die a violent death. Thus part and parcel of the ritual commands of IIIb are more socially-oriented values, a trend continued in IV. 23:12 depicts the reason for desisting from labor on Shabbat as being for the rest and refreshment of your animals and slaves. 23:14-17 depicts the holidays as being not about individual celebration, but about all of the nation being directed towards ‘א together. The Sabbatical year is explicitly for the purpose of taking care of the poor (23:11). These seemingly ritually-oriented commandments all have moral values behind them as well.

Thus, much like the loci of responsibility, the values of ‘א’s nation are complex. Not only are these laws as a whole both moral and ritual in nature, the same can be said of individual laws. The moral and the ritual are two sides of the same coin. We are responsible to each other as much as we are responsible to ‘א. We not only have to be both religious and moral on a personal level, we also have to be both on a national level. And it’s not enough to do perform both moral and ritual acts, but we also have to aware of the ritual nature of our moral deeds and the moral character of our rituals.

[1] This devar torah is based heavily on Menachem Leibtag’s http://www.tanach.org and Nahum Sarna’s Exploring Exodus.

[2] Translations from http://www.mechon-mamre.org

Parashat Yitro 5774 – What Happened At Sinai

אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם

Shemot 19 and 20 frame the picture of the Revelation at Sinai. ‘א descends on the mountain. Moshe goes up. The nation stands and shakes from afar. The scene in set and the air is full of tension. The Ten Commandments form the crescendo to the narrative. The people then express that they would rather have Moshe speak to them than ‘א, at which point ‘א gives Moshe a message for the nation. These chapters are convoluted and confusing in their entirety, causing the commentators to jump through serious hoops to find compelling explanations. The strangest part, however might be the blatant contradiction between ‘א’s actions in chapter 19 and his words in chapter 20. The Torah goes out of its way to describe ‘א descending on the mountain, presumably an important piece of the narrative, and yet in 20:19 He says, “You have seen that I spoke to you from Heaven.” So from where did ‘א speak to them? From the Mountain or from Heaven? This question, and its attending philosophical difficulties, is interesting enough on its own. However, the midrashic explanations of these events, including some very creative attempts to resolve this and other problems of the text, have some very powerful messages to teach us not just about the Revelation at Sinai but about our relationship with ‘א on the whole.

Perhaps the simplest resolution in provided by a midrash in the first few pages of Mesekhet Sukkah (TB Sukkah 5a). Based on the verse, “The Heavens are the Heavens of the LORD; but the Earth hath He given to the children of men” (Tehillim 115:16)[1], the gemara explains that ‘א’s presence never comes all the way down to Earth and Man can never go up to Heaven. Instead, when it says that ‘א descended on the mountain, His presence stopped a short distance above the mountain, close enough to be considered as having “descended on the mountain,” but still far enough away that ‘א could be considered to have spoken to the people “from Heaven.” This, however, stands in direct opposition to a large number of midrashim.

The Mekhilta DeRabbi Yishmael[2] resolves this problem by expanding the idea of ‘א descending on the mountain. Not only does ‘א descend, he brings Heaven with him. Thus ‘א descends on the mountain and is able to speak from Heaven simultaneously. This is very problematic in  regards to the midrash in Mesekhet Sukkah. If Moshe goes up on the mountain, and Heaven comes down to it, then has he gone up to Heaven? Perhaps, but regardless of that, ‘א and Heaven coming down to Earth would certainly clashes with the previous midrash.

This issue is further complicated Shemot 19:3 which reads, “And Moses went up to ‘א.” If Moshe went up to ‘א then presumably he left what is typically thought of as Earth and ascended to the divine realm. This can be explained as Moshe simply going to the location on the mountain from which ‘א had called to him, but many midrashim take it more literally. Not only do they describe Moshe ascending to Heaven, they give detailed accounts of what ensued there. Famously, the gemara depicts Moshe arguing with the Angels over who ought to receive the Torah (Shabbat 88b). Midrashic exegeses of the verses,“Gird thy sword upon thy thigh, O mighty one, thy glory and thy majesty. And in thy majesty prosper, ride on.”(Tehillim 45:4-5)[3] and, “A wise man scaleth the city of the mighty, and bringeth down the stronghold wherein it trusteth.” (Mishlei 21:22)[4] depict Moshe not just as receiving the Torah, but as actively going up into the depths of Heaven and taking it himself.

A subtle prerequisite for the midrashim describing moshe going to heaven and taking the torah is the idea that the torah was already existing in heaven for moshe to go and take. One midrash not only says that the torah existed in heaven for 974 generations before the creation of the world,[5] but also that when moshe broke the Luchot the angels rejoiced, saying that the torah was now returned to them.[6] It’s also the basic assumption of the famous midrash stating that ‘א “looked into the torah and created the world,” much the way an architect has tablets and notebooks.[7] The Sifre says that ‘א agree to the suggestion of the daughters of Zelophechad because that’s how it was written before him in Heaven.[8] A Gaonic responsa uses the idea of ‘א having the torah written before him in heaven to explain why a person should not recite verses from the Torah without the text in front of him.[9]

These midrashim are not simply cute stories attempting to fill in the details of perhaps the most important moment in the history of Bnei Yisrael. These midrashim discuss the very natures of ‘א, Man, and Prophecy, the connection between us. The gemara in Sukkah takes a view that is highly transcendent. Man and ‘א are very separate, and but for the fact that there is revelation one would assume they were totally unconnected in any way. A contrast is found in the doctrine of Heaven’s Descent, wherein ‘א is manifest within this world. The lines are blurred. Similarly blurring is the conception of Moshe’s ascent to Heaven. In  a world where the Finite and Infinite can manifest in each other’s realms, it becomes difficulties to absolutely distinguish between them. This of course, is the upshot of the view of total separation.

Is prophecy something that happens to Man or something that happens to ‘א? Who is the active partner and who is the passive? When Moshe goes to Heaven and takes the Torah, then ‘א is not an active partner. This is mirrored in the later view of the Rambam where Moshe, via perfecting his intellect, unites with ‘א and learns the torah. Moshe is the active one. This is even clearer if the Torah is already a whole item in Heaven, just waiting for Moshe to come take it. The idea of Heaven’s descent makes ‘א the active one. He descends on the mountain to bring the Torah. Moshe need not even ascend, and in fact, may not have been up on the mountain at the time of the revelation. This view doesn’t see revelation as a function of man’s perfection, but rather as a matter of ‘א’s purpose. When ‘א wants revelation to happen then it does not matter whether or not man is worthy.[10]

So which is it? Does ‘א reveal himself or does man discover the divine truth? Is the Torah a document from beyond time, born of Heaven, or is it a crystallization of ‘א’s relationship with His people at the moment[11] of Revelation? The answer, as usual, is more complicated than the either/or. ‘א descends on the mountain, but Moshe also goes up. The people aren’t allowed to touch the mountain, but they do need to spend three days purifying themselves. ‘א and Man are searching for each other. The truth of revelation is that it happens between man and ‘א, sometimes one side is more active, sometimes the other, but the consistent factor is that of the relationship between them. Revelation requires relation. And this is the greatest message of the Revelation at Sinai, the clearest truth from amidst an otherwise obfuscated pericope: that ‘א and His people desire to be involved each with the other.

[1] Biblical translations from http://www.mechon-mamre.org

[2] Bahodesh 4

[3] Midrash on Tehillim, ad loc.

[4] Pesikta Rabbati 20:4. Strikingly, some of these descriptions are actually quite violent.

[5] This is an idea found throughout midrashic literature, based on the idea that the Torah existed for 2000 generations before the Revelation at Sinai. The Revelation at Sinai occurs in the 26th generation recorded in the Torah, which mean the remaining 974 generations have to have been before Creation. Explanations of this idea have ranged from the midrash about ‘א creating and destroying worlds before creating this one (the Arizal) to this universe actually being nearly 15 billion years old (R’ Isaac of Acre and R’ Aryeh Kaplan). It may be more likely that the Revelation at Sinai happens in the 26th generation because that’s the numerical value of YHVH, the Ineffable Name of God, also revealed in the 26th generation.

[6] Midrash on Tehillim 28:6

[7] Bereishit Rabbah 1:4

[8] Sifre Pinhas 134

[9] Teshuvot HaGeonim, Shaarei Teshuva 352

[10] The Kabbalistic idea that Bnei Yisrael didn’t get the whole Torah, rather just what was fitting for them, is an interesting combination of these views, and opens the door to discussion of the fullness of the Torah being revealed at a later date, a titillating and dangerous concept.

[11] This might be rephrased as the question, “is the Torah Timeless or Timely?” and it has serious ramifications for the way we interpret the Torah, including the relevance of using Critical Literary  techniques and parallels to other Ancient Near Eastern texts.

Parashat Naso – Dedications of the Mishkan

זֹאת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ מֵאֵת נְשִׂיאֵי יִשְׂרָאֵל

Parashat Naso, one of the largest parshiyot in the Torah, is largely composed of Bamidbar 7, some 89 verses long. Chapter 7 consists almost entirely of 6 verses repeated 12 times with very little variation, namely the sacrifices of the leaders of the Tribes. This long passage is capped off by a verse that seems unwarranted: “And when Moses went into the tent of meeting that He might speak with him, then he heard the Voice speaking to him from above the cover that was upon the Aron of the testimony, from between the two keruvim; and He spoke to him,” (Bamidbar 7:89). Initialy, this verse appears to be entirely unrelated to the preceding 88 verses, which deal with the inaugural sacrifices of the Mishkan. However, this seeming discrepancy is mitigated when viewed in the larger context of the Inauguration of the Mishkan.

The Inauguration of the Mishkan is described in two other places in the Torah: Shemot 40:17-38 and Vayikra chapter 9. The passage in Shemot describes Moshe constructing the Mishkan, and then ‘א’s Presence and the associated Cloud filling it. Vayikra 9 depicts Aharon fulfilling the first services of the Mishkan, followed by a divine fire consuming the sacrifices on the altar. In both cases, an intensive, detailed, procedure is followed by the manifestation of ‘א’s Presence in the Mishkan. If we look at the passage in Bamidbar with this structure in mind, the similarity is striking. In place of building the Mishkan or initiating the sacrifices we have the Nesi’im, the tribal leaders, bringing donations. Additionally,  instead of ‘א manifesting His Presence in the Cloud or the Fire, the manifestation is in the revelation in the Aron, the heart of the Mishkan. Bamidbar 7 is one of three passages describing the Inauguration of the Mishkan, and as such, verse 89 can be explained similarly, as part of the necessary structure of the Inauguration passage.

What is important about this passage, is not how it is similar to the others, but how it differs from them. There are three main differences in all of the passages:

  1. The action performed in step one of the inauguration process
  2. The leader performing the action
  3. The resulting manifestation of ‘א’s Presence

In Shemot, the leader is Moshe, and the action performed is the physical construction of the Mishkan, which the Cloud then fills. Moshe is the leader appointed to take the nation out of Egypt and to the land of Israel. He is responsible for the physical guidance of the people, and so he builds the physical structure of the Mishkan. ‘א then manifests His Presence in the Cloud, which guides Bnei Yisrael through the Wilderness.

In Vayikra, the focus is on the priestly activities of the Mishkan. Aharon, in charge of the sacrifices and other rituals of the Mishkan, performs the inaugural sacrificial service, and ‘א manifests His Presence in the fire that consumes the sacrifices.

In Bamidbar, the tribal leaders bring animals and donations for the Mishkan, and the manifestation is in the revelation to Moshe from above the Aron.

While the passage in Shemot emphasizes Moshe’s leadership, and the passage in Vayikra focuses on the Mishkan, the inauguration in Bamidbar emphasizes the Nation of Israel.

Bamidbar is a book about the birth and formation of the Nation of Israel. Thus it makes sense that the depiction of the Inauguration in the Mishkan would focus on the leaders of the Nation. The Nesi’im, the tribal leaders, are the permanent leadership of Bnei Yisrael. They are the leaders that takes over when the nation settles in the land of Israel. More than either Aharon or Moshe, they are the leaders of the nation. That’s why in Sefer Bamidbar, where the focus is on the nation, they are the leaders in the Inauguration.

What is less obvious is why the manifestation of ‘א’s Presence here is through the revelation to Moshe above the Aron. This becomes clearer after a survey of several of the the narratives of Sefer Bamidbar. In chapter 11, the people complain and 70 elders are made prophets. In chapter 12, Aharon and Miriam are punished for their statements regarding Moshe. The narrative of the spies and the nation’s punishment fills Bamidbar 13 & 14. Korah’s rebellion is recorded in Bamibar 16 & 17. These, and the rest of the narratives of Bamidbar, are unified through consistant conversation of Moshe and ‘א in the Mishkan. Sefer Bamidbar demonstrates the amazing fact that Moshe could go to the Mishkan and ‘א would respond to him. Sefer Bamidbar is the story of birth of the Nation of Israel, and with the birth comes birth-pangs. Bnei Yisrael get off to a rough start, with a lot of unforeseen difficulties. Through all of these ups and downs, ‘א is there to guide Bnei Yisrael, and to answer Moshe when he needs help. This ensures the growth of the nation, and establishes the relationship of ‘א to Bnei Yisrael for all time. He is actively involved in our growth and development. More importantly, he responds to our development. He did not simply set us on a path and let us walk down it on our own. ‘א is with us every step of the way.

Parashat Mikets – Of Gods and Dreams

אִישׁ אֲשֶׁר רוּחַ אֱ׳לֹהִים בּוֹ

Parashat Mikets begins by telling the story of Paroah’s dreams of the cattle and the wheat, dreams which none of Paroah’s magicians are able to solve. Then, upon recommendation from his wine-bearer, Paroah brings Yosef up from the dungeons and asks him to interpret it. Yosef promptly does so, and Paroah is so excited and sure about Yosef’s interpretation that not only does he listen to Yosef’s advice to appoint someone over the produce of the land of Egypt, but the person he picks is Yosef himself. However, upon looking at Yosef’s interpretation, it is unclear what about it is so striking to Paroah. While Yosef’s interpretation is not obvious, it is also far from something that would require a divine revelation. A key point in understanding this is appreciating that regardless of the objective superiority of Yosef’s interpretation, there is something about it that is appealing specifically to Paroah. The Torah confirms Yosef’s interpretation later when it comes true. It confirms it immediately by way of Paroah’s appreciation and acceptance of it. Looking at Yosef’s interpretation with that in mind, it immediately becomes clearer the ways in which his interpretation is superior to that of the magicians.

Throughout Yosef’s interpretation, there is one aspect that is emphasized over and over again.

And Joseph said to Pharaoh: ‘The dream of Pharaoh is one; what God is about to do He has declared to Pharaoh. The seven good cows are seven years; and the seven good ears are seven years: the dream is one. And the seven lean and ill-favored cows that came up after them are seven years, and also the seven empty ears blasted with the east wind; they shall be seven years of famine. That is the thing which I spoke to Pharaoh: what God is about to do He has shown to Pharaoh. Behold, there come seven years of great plenty throughout all the land of Egypt. And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; and the plenty shall not be known in the land by reason of that famine which follows it; for it shall be very grievous. And for that the dream was doubled to Pharaoh twice, it is because the thing is established by God, and God will shortly bring it to pass. (Bereishit 41:25-32)

Yosef mentions three times throughout these verses that the dream is one, despite the fact that it would appear to be two separate dreams, one about cattle and one about grain. Twice it is stated in the positive, “the dream is one” (41:25-26), and once in the negative, where Yosef needs to explain why the dream appeared to be two separate dreams if it is in fact one. This part of Yosef’s interpretation parallels perfectly Paroah’s experience of the dream. When Paroah first dreamed the dream, he awoke between the two halves of the dream, but returns to sleep with no notice about the dream (41:4-5). But when he awakens from the second dream, he suddenly becomes aware of his dream, in singular, indicating that he became aware of both parts of the dream and that they were a singular entity. This unity is also expressed when Paroah tells his dream to the magicians, and the text specifically refers to it as a “dream,” in singular (41:8). However, when that very same verse describes the failure of the magicians it says, “They could not explain them,” meaning the dreams, in plural. Thus it is very clear that what makes Yosef’s explanation superior in the eyes of Paroah is that it fits with his unified experience of the dream.

Perhaps that would be enough on its own to explain the superiority of Yosef’s explanation[1], but there is another repeating aspect of the interpretation stands out. Before he begins his explanation Yosef states, “What God is about to do He has declared to Pharaoh” (41:25). Then after he has explained the symbols of the dream, before moving to explaining the larger picture, Yosef says, “That is the thing which I spoke to Pharaoh: what God is about to do He has shown to Pharaoh” (41:28). Finally, Yosef finishes his interpretation by saying, “it is because the thing is established by God, and God will shortly bring it to pass” (41:32). Thus over and beyond the emphasis on the unity of the dream is the idea that the dream and that which it represents all come from ‘א.

These two aspects of Yosef’s interpretation are connected in an important manner, one that is a function of the primary difference between pagan and monotheistic mindsets. This therefore also demonstrates why it is the magicians could not arrive at the correct interpretation.

Divination is often defined as the discovery by various means of the will and decree of the gods. But this definition inadvertently imposes upon paganism a unified view of the universe that is foreign in its essence. It presupposes that both the disclosure and the decree stem always from the will of the gods. But paganism was conscious of no such unity, for it did not attribute everything to the will of the gods. Some events and conditions had nothing to do with the gods; others befell the gods themselves as decrees overriding fate. (Yehezkal Kaufmann, The Religion of Israel)

Pagan mythologies did not assume that one supreme and sovereign deity created everything; Rather, multiple gods and forces emerged from reality and drew their power therefrom. Thus while a prophetic dream might come from one god, the event conveyed in the prophecy might be the work of another. Alternatively, one or both might be a function of the power latent in reality itself. There would be no reason for Paroah’s magicians to assume that two different dreams which happened be involve the same number were connected in any way. Yosef, however, grew up well acquainted with ‘א as the sole God of History, and thus could only assume that the two dreams came not only from the same source of each other, but also from the same source as the event the dreams depict. Yosef is therefore also able to assume that this message came to Paroah for a reason beyond the whim of the gods, and therefore there has to be some sort of practical outcome from the dreams proper interpretation. It is on this basis that he recommends to Paroah a plan to save Egypt from the coming famine.

This split between monotheism and pagan mythology is manifest not just in this story but also in the laws of the Torah itself.

When you are come into the land which the Lord your God gives you, you shall not learn to do after the abominations of those nations. There shall not be found among you any one that makes his son or his daughter to pass through the fire, one that uses divination, a soothsayer, or an enchanter, or a sorcerer, or a charmer, or one that consults a ghost or a familiar spirit, or a necromancer. For whoever does these things is an abomination to the Lord; and because of these abominations the Lord your God is driving them out from before you. You shall be wholesome with the Lord your God. For these nations, that you are to dispossess, listen to soothsayers, and to diviners; but as for you, the Lord your God has not permitted you to do so. (Devarim 18:9-14)

Bnei Yisrael are specifically forbidden from seeking out magicians and the like in order to determine what the future holds or what course of action should be taken. The Torah never states that these things don’t work, because this would distract from the real problem with these practices. These practices assume a pagan mindset wherein ‘א is not the sole source of everything that exists. Instead they assume that any divinity is simply something that emerged from reality and draws its power from there, and thus if a human could tap into this power then they could bypass, fight against, or perhaps even overpower, the gods. Thus these practices have to be false in a monotheistic world, but more problematic is their implicit statement that ‘א is not supreme. In place of these practices, the Torah provides an alternative method of determining what the future holds or what the correct course of action is.

A prophet will the Lord your God raise up to you, from the midst of you, of your brethren, like to me; to him you shall listen; according to all that you desired of the Lord your God in Horev in the day of the assembly, saying: ‘Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not.’ And the Lord said to me: ‘They have well said that which they have spoken. I will raise them up a prophet from among their brethren, like to you; and I will put My words in his mouth, and he shall speak to them all that I shall command him. And it shall come to pass, that whosoever will not listen to My words which he shall speak in My name, I will hold him accountable. But the prophet, that shall speak a word presumptuously in My name which I have not commanded him to speak, or that shall speak in the name of other gods, that prophet shall die.’ And if you say in your heart: ‘How shall we know the word which the Lord has not spoken?’ When a prophet speaks in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord has not spoken; the prophet has spoken it presumptuously, you shall not be afraid of him. (Devarim 18:15-22)

In place of magicians and necromancers the Torah has the institution of the prophet, the messenger of ‘א. Since everything is created by ‘א and ‘א is in control of History, any attempt to determine the future must be an inquiry of ‘א, not some other imagined force. Since the prophets message of the future comes from the source of the future, the prophets message is also assuredly true, and thus the people can act on it[2]. This of course raises the problem of a person who claims to have received the prophetic word without actually having received it, but the Torah accounts for that as well by simply saying that the prophet is only to be trusted if his predictions come true[3]. Meanwhile a false prophet can’t accidentally predict the future because ‘א, the God of History, will ensure that his predictions fail. Thus the false and problematic magical practices of the nations of the land of Canaan are replaced by the godly messenger, the prophet.

It is this difference between pagan mythology and monotheism that sets Paroah at ease after hearing Yosef’s explanation. Instead of the many random explanations the dreams could be given by the magicians, Yosef’s explanation not only resonates with the unity that Paroah himself sensed in the dreams, but also explains them in a manner that unified the medium of the dreams with the message they were attempting to convey. However, as the story of Paroah’s dreams indicates, this difference goes far beyond the level of theory. This difference affects the very way we approach the world. Is the world simply a collage of disparate forces and intelligences all running according to their own plans, or is there an underlying goal, a plan, a unity? The prophets were sent to Israel to teach them that the forces of history are the tools of  ‘א. When we experience the world, when we feel the movements of history, it is incumbent upon us to remember their inherent unity, to remember that “over all the hills is God.[4]” An it is incumbent upon us to respond. We no longer have the institution of the  to teach us ‘א’s Will; rather, ‘א’s Will comes to us in the form of the Torah. When Yosef sees that ‘א is sending a drought, he responds by creating a plan to save the people. When we don’t know where history is taking us, we must respond by looking to the Torah.

[1] See comments of Abarbanel ad loc.

[2] I have written about the interplay between the Divine Word and human response here.

[3] This raises some problems for Yirmiyahu, who consistently predicted a destruction that did not manifest for years, and in the meantime he was accused of being a false prophet on the basis of these verse. For more on this, see Yirmiyahu 26 & 28.

[4] A.J. Heschel, “Towards an understanding of Halakha”; Playing off Goethe’s “The Traveller’s Night Song II”.