Then the cloud covered the tent of meeting, and the glory of Y-H-V-H filled the tabernacle. Moses was not able to enter the tent of meeting because the cloud settled upon it, and the glory of Y-H-V-H filled the tabernacle. (Exodus 40:34-35)
But in previous portions we were told that the construction of the tabernacle was not so that God could be dwell in it, but rather in them, i.e. the Israelites. How is it that here we are told that God’s presence fills the tabernacle itself? This is also peculiar given the statement of Solomon, the builder of the first temple:
What is the origin of the miraculous phenomenon of human creativity? How is it that we are the only creatures on the planet capable of performing such enormous creative (the destructive) acts, of the kind that were once attributed to God alone? This is one of the subjects that this week’s Torah portion, vayakhel (Exodus 35:1 – 38:20), touches upon, in the context of the construction of the mishkan, the tabernacle that has been the subject of the last few weekly portions.
As mentioned earlier, ancient lore considered the tabernacle to be a mirror of the structure of the human psyche as well as the structure of the universe. The art of creating the tabernacle, then, is a mirror of, or a commentary on, the primordial act of creation spoken of in Genesis, on one hand, and the nature of human creativity on the other.
The Torah portion of this week, ki tisa, (Exodus 30:11 – 34:35) continues with the theme of the construction of the Tabernacle. But it also contains one of the most potent stories of the book of Exodus: the story of the golden calf.
In a nutshell: after the people of Israel received, collectively, a revelation of God’s voice, including the Ten Commandments, they signed on the dotted line by famously declaring na’aseh ve-nishma’ (נעשה ונשמע) “We will do and listen” (Exodus 24:7). The midrash takes these words to signify their complete trust, since the word na’aseh, “we will do”, preceded the word nishma’, “we will listen”: they committed themselves to obey the Torah even before they heard it fully. (more…)
This week’s weekly Torah portion, tetsaveh (Exodus 27:20 – 20:10), continues the theme of the construction of the mishkan (משכן), the Tabernacle, God’s “dwelling place”.
In last week’s parashah (weekly Torah portion), terumah, we learnt that the Tabernacle may not be a physical structure at all, but a structure in consciousness. The text says:
וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם:
And they shall make me a sanctuary, and I will dwell within them. (Exodus 25:8)
This idea is echoed in this week’s parashah. At the end of very long and detailed instructions regarding the clothing of the high priest, the ornaments of the menorah, specific of offerings and other matters, the text states: (more…)
This week’s Torah portion, terumah (Exodus 25:1-27:19), deals with the construction of the tabernacle, the mishkan (משכן), in the desert. The instructions for the construction of the tabernacle are so specific and so minute, that models of the tabernacle can be built with great accuracy (the picture on the left is from such a model built in the south of Israel).
A few verses into the portion, the Torah specifies the effect of building the mishkan:
וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם:
And they shall make me a sanctuary, and I will dwell among them. (Exodus 25:8)
The verse seems to suggest, that the tabernacle, the mishkan, will enable God to dwell (lishkon) among the people of Israel. But that is absurd: God confined to a tent? And does that mean that before the construction, God is not able to dwell among them?
This week’s Torah portion, mishpatim (Exodus 21:1-24:18), is devoted almost exclusively to laws from God to the people of Israel. Only the last part of this portion deals briefly with the invitation to Moses, along with Aaron and Aaron’s sons as well as 70 of the elders of the People of Israel, to ascend to Mount Sinai. In the last verse of this Torah portion we are told that Moses alone went up all the way:
This week’s Torah portion, yitro (Exodus 18:1-20:23), tells the story of the revelation of the Torah to the people of Israel on Mount Sinai. It is said that this was a collective revelation, witnessed by more than half a million people.
Famously, Moses goes up the mountain and returns with the Torah inscribed in stone. Ancient lore has it that he received not only the written Torah (torah shebikhtav), but also the oral Torah (torah she’be’alpe), a tradition of interpretation of the written text which was initially passed on orally. (more…)
This week’s Torah portion, beshalach (Exodus 13:17 – 17:16), starts the narration of the People of Israel’s long sojourn through the desert. It is in this portion that we read about the parting of the Dead Sea as well as about the manna that was sent down from heaven by YHVH.
One story in particular is relevant to the life of a spiritual aspirant in our day an age. We are told that while in the desert, the People of Israel received direct guidance from God:
YHVH went in front of them in a pillar of cloud by day, to lead them along the way, and in a pillar of fire by night, to give them light, so that they might travel by day and by night. Neither the pillar of cloud by day nor the pillar of fire by night left its place in front of the people. (Exodus 21-22)
If the Torah was a movie, then this week’s Torah portion, bo (Exodus 10:1 – 13:16), would have to be accompanied by the most dramatic musical score. The theme that started in the previous Torah portions–the negotiations between Pharaoh and Moses, the repeated refusal of Pharaoh to accept Moses’ demands and the escalating drama of the plagues that are brought on Egypt as a result of Pharaoh’s obstinance–reaches a climax with the tenth plague: the death of every Egyptian first born.
I am late in posting this d’var Torah on the parashah of va’eira (Exodus 6:2 – 9:35) since I spent the last week on a silent retreat with Rabbi David A. Cooper. Rabbi Cooper and his wife, Shoshana, have been offering this retreat for the past 18 years, and this was the last time they will offer it.
During the retreat, however, the Coopers passed the mantle on to two young successors who will continue with this retreat: Dr. Jay Michaelson (who was, on that occasion, ordained as a rabbi by Rabbi Cooper) and Beth Resnick-Folk, to whom Shoshana passed on her mantle as a Sufi teacher (into which Shoshana herself was inducted by her teacher, Asha).