Friday, February 22, 2013

Parashat Tetzaveh: The power of words


Parashat Tetzaveh
Exodus 28:20-30:10

Every so often while I am researching and studying the weekly parshah, so that I can glean a morsel of our rabbis’ teachings and use it to help develop this weekly column, I come across a rabbinic interpretation that needs to be shared in its entirety.  Such is this week’s Words of Torah written by Lord Jonathan Sacks, Chief Rabbi of Great Britain.

THE SEDRAH OF TETZAVEH, as commentators have noted, has one unusual feature: it is the only sedrah from the beginning of Shemot (Book of Exodus) to the end of Devarim (Book of Deuteronomy) that does not contain the name of Moses. Several interpretations have been offered:

The Vilna Gaon suggests that it is related to the fact that in most years it is read during the week in which the seventh of Adar falls: the day of Moses' death. During this week we sense the loss of the greatest leader in Jewish history - and his absence from Tetzaveh expresses that loss.

The Baal haTurim relates it to Moses' plea, in next week's sedrah, for G-d to forgive Israel. "If not," says Moses, "blot me out of the book you have written" (32: 32). There is a principle that "The curse of a sage comes true, even if it was conditional [and the condition has not been satisfied]" (Makkot 11a). Thus, for one week his name was "blotted out" from the Torah.

The Paneach Raza relates it to another principle: "There is no anger that does not leave an impression".  When Moses, for the last time, declined G-d's invitation to lead the Jewish people out of Egypt, saying, "Please send someone else", G-d "became angry with Moses" (Ex. 4: 13-14) and told him that his brother Aaron would accompany him. For that reason Moses forfeited the role he might otherwise have had, of becoming the first of Israel's priests, a role that went instead to Aaron. That is why he is missing from the sedrah of Tetzaveh, which is dedicated to the role of the Cohen.

All three explanations focus on an absence. However, perhaps the simplest explanation is that Tetzaveh is dedicated to a presence, one that had a decisive influence on Judaism and Jewish history.

The key is to now take Dr. Sacks teaching and to use it to help our children understand that there are times when things do not need to be overtly stated, or even referenced, or mentioned.  As parents we often “read” our children’s body language without them ever needing to say a word.  We know when they are happy, sad, confused, or even hiding something.  This lesson in social queues is often a difficult one for children to grasp, and this is often the one that gets them into difficult situations with their peers.  

So this week, take this opportunity to role-play, discuss, or even pick apart a TV show or two, and help your child read beyond the surface.  For although Moses is not mentioned in this week’s parashah directly, we all know that what you see is not always what you get.

Shabbat shalom

Friday, February 15, 2013

Parshat Terumah: Donating with love


Parashah Terumah
Exodus 25:1-27:19

“…you shall accept gifts for Me from every person whose heart so moves him.” Exodus 25:2

This week’s Torah portion opens with the above message in which God asks Moses to accept the Israelites’ donations toward the building of the Tabernacle. What a strange and random request at this stage of the Israelites Exodus. Moses finds himself in the peculiar circumstance of needing to ask a nation of recently freed slaves to donate the only material possessions they own while they wander in the dessert???

Even more bizarre is that the Israelites are in fact even in possession of such items as precious metals - gold, silver, and copper; textiles - linen, red wool, blue wool, and purple wool; animal skins like goat fleece and ram skins; and Cedar wood, olive oil, and precious stones; all of which not too long ago belonged to the Egyptians. (The Israelites gathered these items from the Egyptians as they were leaving Egypt during the Exodus.)

What we do know is that although this “fundraiser” came at a precarious time, and asked for 100% participation, “from every person whose heart so moves” them. What the people came to understand, however, was that the act of giving was what demonstrated their freedom. It was the giving that they could not do as slaves, and it was the inability to give that denied them the opportunity to receive through their gifts. All of a sudden they could now give, and they could give lots, and they could give freely, and they could give to the worthiest of causes.

Philanthropy and tzedakah are not the same according to our Jewish tradition, although many of us use those words as translations for one another. “Philanthropy” is considered to be an optional act of goodwill and humanitarianism. “Tzedakah” on the other hand, is considered a personal obligation to take care and provide for those who are less fortunate.

Some sages consider this “request” by God to be their first test as a free nation. Were they still slaves who were unable to act on their own accord? Or, were they now truly a free nation able to give of themselves and their belongings for a greater cause. For lack of any biblical terms…this was the first Capital Campaign for this freed nation! This was God asking for philanthropic donations to cover the building costs. Who was going to step up to the plate?

This weekend, ask your child what it means to help others. Do you need to be asked to do it, or do you do it freely? Tzedakah comes in many shapes and sizes, and any child of any age can find their way to fulfill this essential mitzvah. Research clearly shows that the child who understands the obligation of “charity” is one who is more empathic and likely to relate better to others in adulthood. Empathy comes from putting yourself in another’s proverbial “shoes”. Tzedakah comes from knowing that it is incumbent upon us to help those who are in need.

Shabbat shalom!