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March 17, 2012
Rabbi Rachel Goldenberg
After all of the upheaval in last week’s Torah portion, after the Israelites created an idol for themselves and God punished thousands of them with death by sword and plague, after God had pledged to remove God’s presence from the midst of the Israelites, here is how this week’s double portion ends:
When Moses had finished the work, the cloud covered the Tent of Meeting, and the Presence of the Lord filled the Tabernacle. Moses could not enter the Tent of Meeting, because the cloud had settled upon it and the Presence of the Lord filled the Tabernacle. When the cloud lifted form the Tabernacle, the Israelites would set out, on their various journeys; but if the cloud did not lift, they would not set out until such time as it did lift. For over the Tabernacle a cloud of the Lord rested by day, and fire would appear in it by night, in the view of all the house of Israel throughout their journeys.
The bulk of these two parashot – Vayakhel and Pikudei – is taken up with the detailed description of the fashioning and assemblage of the various parts and pieces of the Mishkan (Tabernacle). The second parasha in the pair accounts for every part and piece of the tent, every jewel in the breastplate. And the last chapter describes Moses setting everything up.
Imagine what it might have felt like, after the enormous mess with the Golden Calf, to methodically construct a home for God, according to God’s instructions. And then, to watch as God’s Presence comes to rest in that place. What was it like to be the people in this moment? What was it like to be Bezalel and Oholiab, the skilled artisans? What was it like to be Moses? How about Aaron, who facilitated the idol worship and knows that very soon he will take the position of High Priest?
As they sewed and sawed, casted metal and wove fabric, what was going through everyone’s minds? Did they believe that God really would stick with them and come to dwell in this place? Was there a feeling of desperation? Shame? Guilt?
What does it feel like to be forgiven?
Friday, March 16, 2012
Friday, March 9, 2012
Scrollers Preview - Parashat Ki Tissa
Scrollers Preview
Parashat Ki Tissa
Rabbi Rachel Goldenberg
Only a few weeks ago, at the foot of Mount Sinai, the Israelites entered into a covenant with God, a marriage of sorts. God delivered the ketubah (wedding contract) to Moses in the form of two stone tablets, inscribed on both sides with the terms of the covenant. This is how we will affirm and re-affirm our love, our devotion to God – by keeping the terms of this covenant. A couple of lines down on the first side of the first tablet, we find the prohibition against worshipping any concrete image.
This week’s Torah portion opens with God completing the inscription on the tablets. Moses is about to descend the mountain, in his hands, the two “stone tablets inscribed with the finger of God.” The Hebrew verb used for God’s “finishing” of this inscription is “kalloto.” The Midrash connects this word to the Hebrew word for “his bride,” or “kallato,” suggesting that the tablets represent the solemnizing of the marriage between God and the Israelites, represented by Moses.
In that moment of completion, God tells Moses to hurry down, because the people have made themselves a molten calf and bowed low to it and sacrificed to it, saying: “This is your god, O Israel. . .” It didn’t take long for the people to go from wedding to betrayal.
As we know, Moses sees the pagan celebration at the foot of the mountain, and he smashes the tablets. He also sends the Levites among the people to slay thousands of people. Then he makes his way back up the mountain, hoping to “win forgiveness” for the Israelites’ sin. God does not forgive everyone. God sends a plague to kill those who are guilty of the idol worship, but God does not wipe everyone out. God then declares that God will no longer walk in the midst of the people.
As I read the parasha this year, what amazed me most is that Moses manages to persuade God to change God’s mind and to continue to walk with the people. My question for all of us this week is, why?
Parashat Ki Tissa
Rabbi Rachel Goldenberg
Only a few weeks ago, at the foot of Mount Sinai, the Israelites entered into a covenant with God, a marriage of sorts. God delivered the ketubah (wedding contract) to Moses in the form of two stone tablets, inscribed on both sides with the terms of the covenant. This is how we will affirm and re-affirm our love, our devotion to God – by keeping the terms of this covenant. A couple of lines down on the first side of the first tablet, we find the prohibition against worshipping any concrete image.
This week’s Torah portion opens with God completing the inscription on the tablets. Moses is about to descend the mountain, in his hands, the two “stone tablets inscribed with the finger of God.” The Hebrew verb used for God’s “finishing” of this inscription is “kalloto.” The Midrash connects this word to the Hebrew word for “his bride,” or “kallato,” suggesting that the tablets represent the solemnizing of the marriage between God and the Israelites, represented by Moses.
In that moment of completion, God tells Moses to hurry down, because the people have made themselves a molten calf and bowed low to it and sacrificed to it, saying: “This is your god, O Israel. . .” It didn’t take long for the people to go from wedding to betrayal.
As we know, Moses sees the pagan celebration at the foot of the mountain, and he smashes the tablets. He also sends the Levites among the people to slay thousands of people. Then he makes his way back up the mountain, hoping to “win forgiveness” for the Israelites’ sin. God does not forgive everyone. God sends a plague to kill those who are guilty of the idol worship, but God does not wipe everyone out. God then declares that God will no longer walk in the midst of the people.
As I read the parasha this year, what amazed me most is that Moses manages to persuade God to change God’s mind and to continue to walk with the people. My question for all of us this week is, why?
Friday, March 2, 2012
Scrollers preview for 3/3/12 - Parashat Tetzaveh
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Parashat Tetzaveh
March 3, 2012
Rabbi Rachel Goldenberg
This week in Parashat Tetzaveh, we continue with the instructions for creating a sacred space among the Israelites for God’s Presence to dwell. Last week we received the instructions for the Mishkan, or Tabernacle. This week, the institution of the priesthood is created, and we receive the instructions for their garments.
The scholar Nahum Sarna writes in the JPS commentary, “Just as sacred space must be differentiated from profance space, so the occupants of the sacred office must be distinguishable from the laity. Hence, special attire, the insignia of office, is ordained for Aaron, the archetypal High Priest, and for his sons, the priests of lower rank.” As we read this section about the priestly vestments, we will not only dive into many details of colors of wool and linen, hems and fringes. We will also come across words such as “l’chavod u’l’tif’aret,” “for dignity and beauty.” We will learn that the High Priest carries the names of the tribes, inscribed on stones, on his shoulders and over his heart, “l’zikaron,” “for remembrance.” The Torah spends so much time on these outfits for a reason – the vestments transform the regular people of Aaron and his sons into walking symbols.
There is a wonderful book read by many rabbinical students these days called The Rabbi as Symbolic Exemplar: By the Power Vested in Me, by Rabbi Jack Bloom (from Connecticut, by the way!) In this book, Bloom examines how the symbolic role that serves as the source of the rabbi’s authority and power can lead to disillusionment and disenchantment. It details how symbolic exemplarhood is created, what its downside is, what power it offers, how it can be used effectively, how rabbis and other clergy can deal with their inner lives, and what can be done to help them stay “human” while maintaining their leadership.
I recently spoke with Lizz Goldstein, a rabbinical student who grew up at CBSRZ. She interviewed me about this notion of the rabbi as “symbolic examplar.” It was fascinating for me to reflect on how the symbolic power of my role can be used effectively and how it can sometimes get in the way of folks relating to me as “human.” Is this what God intended for the priests? What are the upsides and downsides for the priests of being these walking symbols, and what are the upsides and downsides for the people? Do we need to have symbolic exemplars, whether priests of rabbis? Is it possible to create a sacred community without leaders with “power vested in them”?
On this Shabbat that anticipates Purim, I look forward to investigating the power of the costumed professional!
Parashat Tetzaveh
March 3, 2012
Rabbi Rachel Goldenberg
This week in Parashat Tetzaveh, we continue with the instructions for creating a sacred space among the Israelites for God’s Presence to dwell. Last week we received the instructions for the Mishkan, or Tabernacle. This week, the institution of the priesthood is created, and we receive the instructions for their garments.
The scholar Nahum Sarna writes in the JPS commentary, “Just as sacred space must be differentiated from profance space, so the occupants of the sacred office must be distinguishable from the laity. Hence, special attire, the insignia of office, is ordained for Aaron, the archetypal High Priest, and for his sons, the priests of lower rank.” As we read this section about the priestly vestments, we will not only dive into many details of colors of wool and linen, hems and fringes. We will also come across words such as “l’chavod u’l’tif’aret,” “for dignity and beauty.” We will learn that the High Priest carries the names of the tribes, inscribed on stones, on his shoulders and over his heart, “l’zikaron,” “for remembrance.” The Torah spends so much time on these outfits for a reason – the vestments transform the regular people of Aaron and his sons into walking symbols.
There is a wonderful book read by many rabbinical students these days called The Rabbi as Symbolic Exemplar: By the Power Vested in Me, by Rabbi Jack Bloom (from Connecticut, by the way!) In this book, Bloom examines how the symbolic role that serves as the source of the rabbi’s authority and power can lead to disillusionment and disenchantment. It details how symbolic exemplarhood is created, what its downside is, what power it offers, how it can be used effectively, how rabbis and other clergy can deal with their inner lives, and what can be done to help them stay “human” while maintaining their leadership.
I recently spoke with Lizz Goldstein, a rabbinical student who grew up at CBSRZ. She interviewed me about this notion of the rabbi as “symbolic examplar.” It was fascinating for me to reflect on how the symbolic power of my role can be used effectively and how it can sometimes get in the way of folks relating to me as “human.” Is this what God intended for the priests? What are the upsides and downsides for the priests of being these walking symbols, and what are the upsides and downsides for the people? Do we need to have symbolic exemplars, whether priests of rabbis? Is it possible to create a sacred community without leaders with “power vested in them”?
On this Shabbat that anticipates Purim, I look forward to investigating the power of the costumed professional!
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