[ 28 February 2009 - Parashath Teruma - 4 Adar 5769 ]
http://www.DerushaPublishing.com
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Shabbath Times
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City, Country -- [Friday Candlelighting] / [Shabbath Ends]
Chicago, Illinois -- 5:18 / 6:20
Barcelona, Spain -- 6:21 / 7:21
Berlin, Germany -- 5:22 / 6:33
Houston, Texas -- 6:01 / 6:55
Johannesburg, South Africa -- 6:24 / 7:16
Kyoto, Japan -- 5:32 / 6:28
Lisbon, Portugal -- 6:09 / 7:07
London, England -- 5:18 / 6:27
Manhattan, New York -- 5:26 / 6:26
Marseilles, France -- 6:06 / 7:07
Mecca, Saudi Arabia -- 6:06 / 6:57
Milan, Italy -- 5:48 / 6:52
Ozubulu, Igboland -- 6:27 / 7:16
San Francisco, California -- 5:43 / 6:41
Sydney, New South Wales -- 7:18 / 8:12
Victoria, British Columbia -- 5:35 / 6:42
Yerushalayim, Yisrael -- 4:55 / 6:12
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"History has proved time and again that by publishing books, a community can successfully preserve its culture for posterity. When thoughts, ideas, values, and customs are put down on paper they are no longer bound to a single time and place but become available for the world to read forever after. In fact, this might be called the essence of publishing: Every book shares with its readers a glimpse at what once was, what now is, and what - eventually - could be. Our commitment to publishing, therefore, is also a commitment to preserving the ideas and values we love, so that they may be read and studied now and in the distant future."
====================================
Below are selected clips from various resources, online and offline, that have been hand-picked to add some spice to your Shabbath reading. We hope you find these selections interesting and informative. Remember, there's always more to learn and another page to turn!
TABLE OF CONTENTS
=== Summary of Parashath Teruma
=== Discussion Questions for the Parasha
=== Analysis Questions for the Parasha
=== "What did the Menora really look like?"
=== "What do Igbo Jews believe about Tora and God?"
=== "Looking for something good to read?"
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Summary of Parashath Teruma (Exodus 25:1-27:19)
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The people of Yisrael are called upon to contribute fifteen materials -- gold, silver and copper; blue, purple and red-dyed wool; flax, goat hair, animal skins, wood, olive oil, spices and gems -- out of which, God says to Moshe, "They will make for Me a Sanctuary, and I will dwell in their midst."
On the summit of Har Sinai, Moshe is given detailed instructions on how to construct this dwelling for God so that it could be readily dismantled, transported and reassembled as the people journeyed in the desert.
In the Sanctuary's inner chamber, behind an artistically woven curtain, was the Ark containing the Tablets of Testimony engraved with the Ten Utterances; on the Ark's cover stood two winged cherubim hammered out of pure gold. In the outer chamber stood the seven-branched Menora and the table upon which the "showbread" was arranged.
The Sanctuary's three walls were fitted together from 48 upright wooden boards, each of which was overlaid with gold and held up by a pair of silver foundation sockets. The roof was formed of three layers of coverings: (a) tapestries of multi-colored wool and linen; (b) a covering made of goat-hair; (c) a covering of ram and tahash skins. Across the front of the Sanctuary was an embroidered screen held up by five posts.
Surrounding the Sanctuary and the copper-plated Altar which fronted it was an enclosure of linen hangings, supported by 60 wooden posts with silver hooks and trimmings and reinforced by copper stakes.
[Adapted from "The Parshah in a Nutshell" on the Chabad.org website, which has many tools and features that are quite useful for halakhic observance and Tora study]
http://www.chabad.org/parshah/article_cdo/aid/1311/jewish/Terumah.htm
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Discussion Questions for the Parasha
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1. "They should make before Me a sanctuary, and I shall cause My Shekhina to dwell among them" (25:8). How do you understand "Shekhina"? Is a sanctuary necessary for God to dwell among the people? Assuming that this command was issued following the Israelite sin of the Golden Calf, was it a concession to a nation that was unprepared to serve an invisible God? If so, are we more spiritually sophisticated today so that a sanctuary is unnecessary because we know how to relate to God wherever we are?
2. A campaign is launched to gather precious materials with which to build the Tabernacle (chapter 25). The effort also requires the energies and talents of many people. Perhaps there was nothing more constructive for the Israelites to do in the wilderness. What about the campaigns since then to erect houses of God, requiring an equal commitment, but this time, in a world in which poverty and hunger is rampant. The same funds, and the same energies, could be invested in relieving the plight of the needy. Which is a worthier cause? Which would delight God more? Why?
3. The Ark was to be overlaid with gold "inside and out" (25:11). It is understandable why the exterior of the Ark should be covered with gold, for it would inspire those who saw it. But what purpose could be served by having the interior of the Ark covered with gold? What lesson may be derived from this directive which relates to the human values we cherish? Can we find other examples in the Tabernacle construction which provide lessons to enrich life?
4. The instructions concerning the construction of the Menora (candelabrum) are described in 25:31-20. Why do you believe that, of all the Tabernacle appurtenances, the Menora became the most important religious symbol to the Jewish people? What spiritual messages does it convey the community? To the individual? What might be significant about the numbers of branches it had? Why did it have to be hammered out of one piece of gold? What is the significance in having the lights of the six branches oriented toward the central shaft?
5. The planks of the Tabernacle were made of acacia wood (26:15). There is a Midrash which suggests that Jacob planted acacia trees in Egypt and commanded his children to bring the wood with them when they departed from Egypt because they were to be used in the construction of the Tabernacle. What lessons may be derived from this Midrash? What lessons can be incorporated into communal life?
6. Why do you believe that God had to appoint a special group, the kohanim (priests), to officiate in the Tabernacle? Was it necessary to create a "class system" to accomplish the goal of inspiring the Israelites to serve God? Why were the Israelites called upon to become a "kingdom of priests" (19:6)? Did that not suggest a requirement to separate from other nations?
[Adapted from "Onkelos on the Tora: Understanding the Bible Text (Exodus)" by Israel Drazin (Gefen), possibly the best Humash available and a must for every Jewish family's bookshelf]
http://www.amazon.com/Onkelos-Tora-Understanding-Bible-Exodus/dp/9652293415
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Analysis Questions for the Parasha
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TAKING HUMASH 'LITERALLY'
1. In the opening lines of Parashath Teruma, we are told how God requested for Benei Yisrael to donate gold, silver, and copper etc. for the Mishkan (see 25:1-3).
Review Shemoth [Exodus] 38:21-31 (i.e. the beginning of Parashath Pequdei), noting how the Tora summarizes the total amount of these precious metals that we collected (and what they made with them).
Finally, review as well Shemoth 30:11-16 (the beginning of Parashath Ki-thisa), noting how much silver each person was 'allowed' to give.
Based on these sources, would you say that:
* it was forbidden to donate silver, hence no one did;
* it was permitted to donate silver, but no one did
* people did donate silver, but the Tora simply
did not inform us what that silver was used for;
2. If you liked that comparison, then you can try this one.
Review 25:21-22, noting how the Tora describes how God will speak to Moshe once the Mishkan will be assembled.
Then, review Wayiqra [Leviticus] 1:1 and Bamidbar [Numbers] 7:89, noting whether or not those descriptions concur with Shemoth 25:22.
'FACING' THE MISHKAN
1. As you study the various vessels of the Mishkan, and their placement, see if you can identify a parallel with the human body (or face). If so, can you suggest any significance behind this parallel?
2. Review Shemoth 25:15-22, noting how the ARON, which houses the LUHOTH and a copy of the Sefer Tora, is covered by the Kaporeth with its KERUVIM. Review Bereishith [Genesis] 3:24, noting the function of the KERUVIM in that pasuq? Can you suggest a thematic connection? In your answer, relate to Mishlei [Proverbs] 3:18!
FOR 'US' or FOR 'THEM'
1. Review 25:8 and its parallel in 29:45-46. Based on these pesuqim, what is the primary purpose (or function) of the Mishkan? [See also Shemoth 40:34-38.]
Relate your answer to Shemoth 19:5-6, 24:7.
In addition to this purpose for the people of Israel, does the Mishkan appear to have any sort of 'international' value? Attempt to explain why it would, or why it would not.
2. Next, read Dawid ha-melekh's charge to his son Shelomo regarding the construction to the first Beth ha-Miqdash, as described in Divrei ha-Yamim Aleph [Chronicles 1] 22:5-10. See as well Melakhim Aleph [Kings I] 8:41-43, noting how Shelomo ha-melekh makes a special request that God should answer the prayers of the gentile who comes to the Temple. Finally, note as well Melakhim Aleph 10:1, and what transpires in that chapter.
Based on these sources, can you find any 'international' value in the Miqdash? In your answer, relate to Devarim [Deuteronomy] 4:5-8!
In your opinion, would this relate only the Miqdash, or to the Mishkan as well? [Can you explain the difference between the Mishkan and the Miqdash, and why a Miqdash was not built until the time period of Shelomo?]
3. How would you translate the word 'mishkan'? What is its Hebrew 'shoresh' [root]?
Review 26:1. Based on that pasuq, what is the precise meaning of the word 'mishkan' in that pasuq, as well as in the remainder of chapters 26 & 27? Relate also to 25:8-9.
Does the word mishkan also have a more general meaning? If so, explain what that is, and how it relates to the more specific meaning of its use in 26:1. In your answer, relate to the structural differences between the mishkan and the Beth ha-Miqdash.
4. In your opinion, what is the precise meaning of the word 'miqdash', and how does it relate to its shoresh "q.d.sh."?
Is miqdash simply another word for mishkan (if so explain the reason for each name), or does each name imply something specific (if so, what is common to both and what is unique to each name)?
THE 'ARON' & ITS FUNCTION
1. As your review Parashath Teruma, note the wording of the opening commandment to build each of the vessels of the mishkan - or in other words, see 25:10,17,23,31 etc. Be sure to note if the command is in singular or plural.
How does the wording of the opening commandment to build the 'aron' differ from the others? Can you explain why?
In addition to this difference, in what manner does the function of the aron differ from the function of all the other vessels of the mishkan? Would you say that the aron is a 'part' of the mishkan, or that the mishkan is built 'for' the aron?
Relate this distinction to the above question!
2. In case you had not noticed, the function of the 'aron' and the 'keruvim' is described in 25:21-22. Review those pesuqim, and attempt to relate this function to the purpose of Moshe's ascent to Har Sinai for forty days, as explained in 24:12.
Could this explain why the 'aron' is the first vessel of the mishkan to be described in Parashath Teruma? Can you suggest any other reason?
Review 29:42-46, noting how these pesuqim summarize the commandment to build the mishkan, and compare them with 25:8 and 25:21-22! Relate this to the above questions.
How is the function of the 'aron' different than the functions of all other vessels of the mishkan?
3. In relation once again to 25:21-22, how does the function of the aron relate to the function of the keruvim? How does this function relate to Benei Yisrael's request (at Ma'amad Har Sinai) that Moshe speak to them instead of God? In your answer, relate to Shemoth 20:15-16 & Devarim 5:20-28).
How does this relate to the location of Parashath Teruma within Sefer Shemoth and in relation to the events of Ma'amad Har Sinai?
4. In what context is the word 'keruvim' used in Sefer Bereishith? [In case you forgot, re-read the end of Bereishith chapter 3!]
Can you relate its meaning there to the function of the keruvim in the mishkan. Be sure to note where the 'keruvim' are located in the mishkan (see 25:17-22, 26:1 & 26:31).
Relate your answer to Mishlei [Proverbs] chapter 3, especially 3:18 - but be sure to read that entire chapter!
[Adapted from "Questions for Preparation and Self Study - Parshat Teruma: Questions for the 'Shabbos Table'" by R. Menachem Leibtag, featured in the Tanach Study Center's widely-acclaimed, engaging and educational weekly publication]
http://www.tanach.org/shmot/trumaq.txt
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"What did the Menora really look like?"
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One thing that makes many wince is the subject of the shape of the golden Menora. There are the ancient mosaic floors and coins from over 1700 years ago, depicting a Menora with curved branches. What can send shivers down the spine is the engraving of the Arch of Titus, showing the Romans parading the Menora, with its famous curved branches, through the streets of Rome. How can you argue with that — it's "out of the horse's mouth" so to speak.
Could Ramba"m and Rash"i have been mistaken about the branches of the Menora being straight?
In Rav Dov Levanoni's beautiful work, "Ha-Miqdash bi-Yerushalayim" (The Temple in Jerusalem). It is a description of the Second Temple, 100% according to Mishne Tora, with photographs of a scale model and precisely-scaled diagrams. No one proves Ramba"m's and Rashi's opinion more persuasively from the Tora sources than Rav Levanoni (the following is my own translation from the original Hebrew):
"In the ancient manuscripts of the Ramba"m of blessed memory, the Menora of the Holy Temple is drawn with the branches protruding from either side diagonally, and they do not protrude in the shape of a half circle....There are proofs from the Tora, the Prophets and from the Gemara that the branches of the Menora protruded at a straight angle upwards, and were not round:
Proof from the Tora: That it is written 'and six branches ['qanim' are literally 'reeds'] coming out of its sides.' What is the shape of this 'qane' [reed] — straight or curved? This we will learn from parashath Miqets (Bereishith 41:5). It is written there: 'And he slept and dreamt a second time; behold, seven ears of grain were rising from a single qane.' (Bereishith 41:5) Since it is speaking here of ears of grain, the meaning of 'one 'qane'' is a 'stalk,' which naturally grows straight and not curved.
In fact, the word 'qane' is the very definition of 'straight.' As it is written in the Prophets (Yehezq'el 40:5), 'And behold a wall on the outside of the house round about, and in the man's hand a measuring reed of six cubits long, of a cubit and a hand-breadth each; so he measured the breadth of the building, one reed, and the height, one reed.'
Here the 'qane' refers to 'a measuring reed,' which must be straight. For if it were not straight, it would not be fitting as a tool of measurement! And just as the as word 'qane' here means a straight object, so does the 'qane' referred to in regards to the Menora.
From the Gemara (tractate Menahoth 28b, regarding the Menora): 'Rabi Yose son of Yehuda says, 'It cannot be made from wood either, the way the kings of the Hasmonean dynasty did.' They told him, 'From there this is proof [that the branches of the Menora were not of wood]; they [the branches] were iron spears, and they overlaid them with 'ba'ats'.' We see that the branches of the Menora were made out of iron spears, and spears are particularly straight.
From all the above sources we clearly see that the branches were not curved."
Now there is another opinion based on scholarly research, for whatever it's worth, that the branches of the Menorah were curved. Josephus Flavius was an actual eyewitness to the very parade etched in stone on the arch of Titus (see "The Wars of the Jew" by Josephus). According to the tedious, 18th century translation of William Whiston, he describes (Book 7, chapter 5, 148-149) how the Romans paraded replicas of the holy vessels - changed from their original form! Concerning the "Menora" paraded through Rome, he writes:
"...the candlestick also, that was made of gold, though its construction were now changed from that which we made use of: for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them."
In simpler language, not only was the replica different from the original in that its base (the stairs) was attached to the middle shaft, as we see in the image on the Arch of Titus (and in stark contradiction to halakha), but it looked like a trident, with elongated, curved branches.
Although there were tridents with outward-curving side teeth, most classical tridents have a "menora"-style, curved shape, at least at the base of the two side teeth. To me it makes perfect sense: The trident — the deadly weapon of the gladiators — would be the shape the Romans would use to impress the ignorant crowds with: as if they had captured the holy relic that gave the mighty Jews their military strength.
The Menora represented the light of Tora. According to Josephus, the individual lamps represent the seven main celestial bodies. Being that he was once a Kohen in the Temple, the tradition he cites is hard to argue with. By extension, they would represent the seven days of the week — perhaps the central lamp representing the day of Shabbath, the center of our week. It is "served" by the other lamps, as their wicks placed in them lean towards the middle, just as the days of the week prepare for Shabbath. When the Kohen ha-Gadol (High Priest) lights them, it gives the clear message that the Tora and mitswoth are the very purpose of the Creation, the true source of light for our universe, as it is written (Mishlei — Proverbs 6:23):
"For the commandment is a lamp, and the teaching [Tora] is light, and reproofs of instruction are the way of life."
[Adapted from "The Ark of the Covenant and Golden Menorah" by R. Michael Shelomo Bar-Ron, founder of the accomplished Ohel Moshe Society in Ramat Beit Shemesh]
http://www.torathmoshe.com/2008/07/the-ark-of-the-covenant-and-golden-menorah/
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"What do Igbo Jews believe about Tora and God?"
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OME'N'NA
Omenana is the equivalent of the Tora/Judaism for the Igbo people. It is the entire culture - the religious ideas and practices - of the Igbos. Omenana is a phrase, a compound word, which hides much valuable information. In English, Ome'n'ana means "what to do in the land": Ome means "what to do in," n means "the," and ana (in this context) means "land."
In Igboland, it is believed "that the land vomits out people who commit aru (abomination)." Within the framework of Omenana, aru is thought to pollute the people who commit it, as well as make them unfit to reside on the land. Apart from the loss of land, Igbos believe that committing aru and njo ("sin") brings about death, sickness, poverty, and suffering. The purpose of Omenana is to help the Igbo Jew establish a positive relationship, so to speak, with Chukwu - the great God.
CHUKWU (GOD)
Igbo Jews refer to God as Chukwu ("great God"), Chineke ("God the Creator"), and Chukwu Abiama ("God of Abraham"). Another title of God is Ama ama amasi amasi, which means "He that is known but can't be known fully." This indicates a key concept of Igbo theology - the ineffability of God. As a great Igbo historian wrote, "The first item...is the being known in English as God. It is the first in having no origin and no ending, in being the creator and ruler of all that has ever existed in the past, that exists in the now, and that will exist in the future...in truth, we do not know its name."
Monotheism is central to the Igbo Jews' beliefs. Not only are there no other gods in the Igbo cosmology but there isn't even a word for "gods" (in the plural)! Although there have been some Igbos who have brought in foreign deities over the course of time, these are acknowledge as foreign aberrations and not part of normative Omenana. Unfortunately, due to the persecution of foreign colonialists, many modern Igbo Jews have taken up Christian beliefs; it is the goal of the Igbo Israel Union to help these Igbo Jews return to a life of Omenana.
[Adapted from "From Ibri to Igbo: The 40 Million Jews of West Africa" by Remy Ilona (forthcoming), co-founder of the Igbo-Israel Union in Igboland, Nigeria, an organization which is helping Igbo Jews return to Omenana and adopt the halakhic system that has developed over the past 2500 years]
http://www.igboisrael.com/learn-about-igbo-israel.shtml
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"Looking for something good to read?"
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* "Siddur Mesorath Moshe" [now available]
A Hebrew prayerbook based on the liturgy recorded by the famed halakhist and rabbinic scholar, Maimonides, in his magnum opus, the Mishne Tora. Contains prayers for the entire year, including weekdays, Sabbaths, and holidays. An ideal book for those interested in gaining a comfortable familiarity with the most basic and acceptable halakhic liturgy, unencumbered by the oft-perplexing additions of later pietists.
* "What is the Meaning of Life" by Just Marino [available for pre-order].
Evocative of the Beat generation's cry for the victims of an empty and self-destructive culture, the pages of this book deliver the next generation's answer to that piercing howl. Combining breathtaking poetry with social commentary penned by a prodigal teenage revolutionary, this book is a must-read for all who are troubled by the slow decay of American society. Features the acclaimed "Allen Ginsberg, Are You Lonely? / Where Have You Gone, Friedrich Nietzsche?"
* "Goy" by Ranjit Chatterjee [forthcoming].
This captivating autobiography explores one man's international search for a religious identity. Every step along this spiritual-cultural journey is redolent with existential metaphor and meaning; as the author is slowly drawn to the hidden Judaism of the post-modern philosophers and linguists, his relationship with God unfolds in an unexpected pattern.
* "We are All God's Children" by Joseph Haddad [forthcoming].
In a world riddled with xenophobia, materialism, and cynicism, many people are searching for the solution to the ills of modernity. This book proposes an "unorthodox" answer - a return to the ancient narratives and core values of the Jewish Bible may be the key to restoring harmony and fellowship to the human race. In this open and insightful exploration of the Hebrew Bible in its most universal aspects, the author uncovers the basic messages and themes that are truly relevant to all of humanity.
* "From Ibri to Igbo: The 40 Million Jews of West Africa" by Remy Ilona [forthcoming].
A groundbreaking, comprehensive study of the history and culture of the Igbo Jews of Nigeria, a remarkable Jewish community which has tirelessly kept the traditions and beliefs that were passed on to them by their ancestors - members of the "lost" tribes of Israel.
[Derusha's books and authors are changing our world]
http://www.derushapublishing.com/derusha-books-authors.shtml
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Have a question?
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As always, we are eager to hear from you. Please do not hesitate to contact us with any questions, comments, or suggestions.
Regards and best wishes for a meaningful week,
Gil Kobrin
gil.kobrin@derushapublishing.com
Elana Allen
elana.allen@derushapublishing.com
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About Derusha Publishing LLC
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Saturday
The Derusha eUpdate 1.2 - Parashath Mishpatim
[ 21 February 2009 - Parashath Mishpatim - 27 Shevat 5769 ]
www.DerushaPublishing.com
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Shabbath Times
====================================
City, Country -- [Friday Candlelighting] / [Shabbath Ends]
Manhatten, New York -- 5:18 / 6:18
Chicago, Illinois -- 5:09 / 6:12
Houston, Texas -- 5:56 / 6:50
San Francisco, California -- 5:36 / 6:34
Yerushalayim, Yisrael -- 4:49 / 6:07
Ozubulu, Igboland -- 6:27 / 7:57
Mecca, Saudi Arabia -- 6:03 / 6:55
Victoria, British Columbia -- 5:24 / 6:31
Lisbon, Portugal -- 6:01 / 7:00
Barcelona, Spain -- 6:12 / 7:13
Marseilles, France -- 5:57 / 6:59
London, England -- 5:05 / 6:15
Berlin, Germany -- 5:09 / 6:20
Milan, Italy -- 5:38 / 6:42
Johannesburg, South Africa -- 6:30 / 7:22
Kyoto, Japan -- 5:25 / 6:22
Sydney, New South Wales -- 7:26 / 8:21
====================================
"History has proven time and again that by publishing books, a community can successfully preserve its culture for posterity. When thoughts, ideas, values, and customs are put down on paper they are no longer bound to a single time and place but become available for the world to read forever after. In fact, this might be called the essence of publishing: Every book shares with its readers a glimpse at what once was, what now is, and what - eventually - could be. Our commitment to publishing, therefore, is also a commitment to preserving the ideas and values we love, so that they may be read and studied now and in the distant future."
====================================
Below are selected clips from various resources, online and offline, that have been hand-picked to add some spice to your Shabbath reading. We hope you find these selections interesting and informative. Remember, there's always more to learn and another page to turn!
TABLE OF CONTENTS
=== Summary of Parashath Mishpatim
=== Analysis Questions for the Parasha
=== Discussion Questions for the Parasha
=== "Where is Mt. Sinai?"
=== "Teshuva in West Africa"
=== "Looking for Something Good to Read?"
====================================
Summary of Parashath Mishpatim (Exodus 21:1-24:18)
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Following the proposal of a covenant at Sinai, God issues a series of civil and ritual laws for the people of Israel: the rules pertaining to the indentured servant; the consequences for murder, kidnapping, assault, and theft; the laws pertaining to the redress of damages, loans, and borrowing/custodianship; and the rules mandating the conduct of justice by courts of law.
Also included in these details of the covenant are laws proscribing mistreatment of immigrants, prescribing the observance of the seasonal festivals, and describing the agricultural tribute that is to be brought to the Temple in Yerushalayim. The Parasha concludes with a prohibition against cooking (understood by the rabbis to include "consuming") meat and milk together.
During the night following the Theophany at Sinai, Moshe puts the articles of the covenant into writing and, the next morning, orchestrates the ratification of the pact between God and the Jews. Assembling twelve pillars (for the twelve tribes) and an altar (for God), Moshe sprinkles blood (from sacrifices offered on the altar) on the altar and publically reads the "Book of the Covenant" (the document composed the previous night) to the gathered people; the people of Yisrael proclaim, "We will perform [the instructions given to us] and we will heed all that God instructs us [in the future]." Moshe sprinkles the rest of the blood on the people and the covenant is thus established. Leaving Aharon and Hur in charge of administering justice in the Israelite camp in his absence, Moshe ascends Mount Sinai to receive the tablets of the covenant from God and remains there for forty days and forty nights.
This week, we also read Parashath Sheqalim (Exodus 30:11-16), which describes the half-sheqel each Jew annually contributed to the Sanctuary, to fund the public sacrifices that were offered daily. This is one of the earliest examples of a government-run social program that was actually successful in servicing an entire nation while remaining funded only by a flat-tax and private, voluntary contributions.
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Analysis Questions for the Parasha
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FROM SUFFERING TO SENSITIVITY
1. As you review the numerous mitswoth in Parashath Mishpatim, note how often the topic of "'eved" [servant / slave] appears in relation to either the law itself or the reason to keep it.
[If you need assistance, be sure to note 21:1-11; 21:20-21; 21:26-27; 21:32; and especially 22:20 and 23:9!]
Considering that this is the first set of detailed laws that Benei Yisrael receive after the Ten Commandments (and the Exodus), can you suggest a logical reason why this topic would appear so often? In your opinion, do these laws appear to 'encourage' Benei Yisrael that they should take slaves, or do these laws come to 'protect' the basic rights of slaves/servants?
[See Hizquni on 21:2!]
2. Based on 22:20 and 23:9, what lesson does God expect Benei Yisrael to learn from their experience as slaves in Egypt? How will [should] their experience in Egypt affect the type of society that they now plan to create in the Promised Land (and hence the laws that God gives them in Parashath Mishpatim)?
Relate your answer to the concept of an "'am qadosh" - a nation designated to represent God - as discussed in Benei Yisrael's covenant with God, which they accepted at Har Sinai (see 19:5-6)?
Note as well also the reason for why Benei Yisrael must keep Shabbath according to Devarim 5:13-15. Similarly, note this similar refrain of "we-zakharta ki 'eved hayitha..." in Devarim 24:17-22 (and 16:12); explain how these commandments (and this refrain) reflect a similar theme with the laws of Mishpatim!
In your opinion, how do the laws of Parashath Mishpatim relate to the laws in Sefer Devarim? Can you explain why?
3. Finally, review Wayiqra 19:33-37, while looking for a theme similar to Shemoth 22:20 & 23:9. Can you explain why these laws are found in Parashath Qedoshim as well as Parashath Mishpatim?
Relate your answers to all the above questions to the process of redemption that takes place in the first half of Sefer Shemoth, and to God's original 'forecast' to Avraham Avinu that his offspring will suffer 'bondage in a foreign land' at "berith bein ha-betharim" (see Bereishith 15:13-18).
WHAT HAPPENED TO HUR?
1. In 24:14, Moshe Rabbeinu leaves instructions to the elders concerning who they should turn to while he is gone should any problems arise. Review Shemoth 17:10-12, noting how Hur seems to have been in a leadership position (at the time of Yetsiath Mitsrayim). How does this explain why Moshe left both Aharon and Hur in charge?
To the best of your recollection, is Hur ever mentioned again, i.e. after 24:14? Does Humash ever explain what happened to him?
In what manner does his 'mysterious disappearance' relate to the famous Midrash that Hur was killed when he refused Benei Yisrael's request to make an 'egel'?
[In your opinion, is this pasuk the 'source' for this Midrash, or does it simply provide support for a historical tradition that had been passed down?]
'ORDER' IN THE COURTROOM
1. More specifically, as your study the laws of damages in chapter 21 (i.e. 21:12-36), see if you can identify a pattern that explains the internal order of this wide range of cases.
As you attempt to determine the underlying logic of its progression, relate to who [or what] is doing the damage; the severity of the damage; and the severity of the punishment.
[Adapted from "Questions for the Shabbath Table," a part of the Tanach Study Center's widely-acclaimed, engaging and educational weekly publication]
http://www.tanach.org/shmot/mishq.txt
====================================
Discussion Questions for the Parasha
====================================
1. In the Tora portion of Mishpatim (beginning with chapter 21), we truly begin to sense that Judaism was not meant to be a religion which focuses exclusively on the relationship between the Jew and his God. Here we find the beginning of the unfolding of an intricate and complex set of social regulations which in most societies would be called "civil law," but, which, for the Jew, is regarded as religious law. Indeed, the definition of "secular society" is one which places God out of the public arena and replaces divine mandates with human legislation. What are the advantages and disadvantages of living in a society in which God is the legislator? Even divine law requires human interpretation. How should we regard the binding quality of laws which emanate from the human interpretive process? What examples can you provide regarding this process from our Tora portion?
2. From 21:19, the rabbis find a Biblical basis for allowing a physician to heal. Does this mean that a Jew is required to seek healing, or is just permitted to do so? What if a person concludes that his sinful behavior merits the suffering caused by his illness and that it is, in fact, a cleansing process? What obligations do you believe are imposed upon the physician by the Tora which has granted him permission to heal? What role does prayer play in the healing process?
3. All of the social laws are predicated on a functioning religious court system. For many centuries, the Jewish court system was relied upon for the resolution of social disputes and possessed the power to enforce its judgments. Today, Jews have recourse to the civil court system, yet it remains religiously mandatory to voluntarily submit to the jurisdiction of the Jewish court. Why do you believe that this is so? Where are Jewish courts located? What are the powers of a Jewish court today? Would the outcome of a dispute be different if the case came before a secular court as opposed to a Jewish court?
4. The Tora mandates that loans be extended to Jews and prescribes the relationship between debtor and creditor (22:24-26). Why would a person wish to lend money at no interest when he could use that money to improve his own economic well-being? Why are the laws restricted to Jews? Can you cite other laws which are promulgated to promote the welfare of the Jewish community, to the exclusion of the non-Jewish community? What does that do to Jewish relations with non-Jews? What later social imperatives were imposed upon Jews to live harmoniously with their non-Jewish neighbors and promote "the ways of peace"?
5. The laws pertaining to returning a lost article are formulated in a case when one finds a lost object belonging to an "enemy" (23:4). Why does the Tora single out an example of the lost property of an "enemy"? The Written Law does not specify how the determination is to be made that the person who claims the article is its true owner. If someone finds an article today, and it is claimed by a person, is it to be turned over to that person simply because we trust that no one would claim an article unless it truly belonged to him? What if, by doing so, we are responsible for allowing someone to claim property under false pretenses? How do you believe that the Jewish Oral Law solves these problems?
6. The Bible instructs us: "Keep far from a word of falsehood" (23:7). Truthfulness has always been regarded as one of the most important of virtues. One of the names accorded to God is "Emeth." Yet, are there times when it is not a virture to be truthful? Would it, for example, be more important to be compassionate than truthful? If two values clash, is there a priority hierarchy to which one may turn to establish which values take precedence? What role does human subjectivity plan in this determination?
7. Some of the laws of the Sabbatical year are outlined in our Tora portion (23:10-11). These are, at once, economic regulations and a spiritual commitment. What underlying principles govern these laws? Do the principles apply to those who do not live in an agrarian society? Does the perception that we are "tenants" on God's earth carry with it social imperatives?
[Adapted from "Onkelos on the Tora: Understanding the Bible Text (Exodus)" by Israel Drazin (Gefen), possibly the best Humash available]
http://www.amazon.com/Onkelos-Tora-Understanding-Bible-Exodus/dp/9652293415
====================================
"Where is Mt. Sinai?"
====================================
Sadly, there are ideas taken for granted as standard Jewish belief even by seasoned Tora scholars, that are actually Christian in origin, and mistaken. One of them is the location of Mt. Sinai.
Egypt is well-known to have controlled the "Sinai" peninsula for much of its history. Therefore escaping to the popular "Mt. Sinai" (chosen in the 4th century by Helena, mother of Constantine!) would hardly be a great get-away. Furthermore, there is hardly room in the adjacent valley and narrow canyons to the accomodate even 600,000 people total — much less over 3,000,000 Hebrews and the 'erev rav (the mixed multitude of non-Hebrews who had joined them). Worse still, Moshe Rabbeinu is imagined to have "schlepped" the flocks of his father-in-law Yithro across the vast Sinai wilderness, to graze on the slopes of a mountain in the south of the "Sinai" Peninsula, over a hundred miles away from Midian (the location of Midian in Northeastern Saudi Arabia is undisputed to my knowledge). Lastly, Josephus, a learned kohen who served in the Beith ha-Miqdash and was well-versed in the authentic traditions of his day, writes (The Antiquities of the Jews I,12:1[265]): "Now this [Sinai] is the highest of all the mountains thereabout..." Helena's Mt. Sinai is neither the highest mount in the surrounding area, nor is it the lowliest — per the famous midrash.
The biggest clue to the identity of the true Har Sinai is in [Parashath Devarim]: "[3] 'You have circled this mountain long enough; turn to the North. [4] And command the people, saying: You are to pass through the border of your brethren, the children of 'Esaw, who dwell in Se'ir...."
In simpler words: Leave Sinai and head north to Edhom (Edhom, being on the Arabian side of the southeastern border of Israel and southern Jordan, is directly north of the general region of Midian, of Jebel el Lawz, not the so-called 'Sinai Desert'). If this were not clear enough, it was preceded by parallel verses describing the same event in [the same Parasha] (1:6): "[6] HaShem our God spoke to us in Horev, saying: 'Ye have dwelled long enough in this mountain; [7] turn, and journey on, and go to the hill-country of the Amorites and to all the nearby areas..."
In these verses, which are part of the same command as the earlier verses, the nation was to turn and march directly towards the land of the Amorites (which lies just East of the Jordan River, becoming the lands of Reuven, Gadh and half-Menasheh — this is present day Jordan). All this with no mention of crossing the Negev wilderness, where 'Amaleq dwelled...which, of course, would have needed to cross first if they were coming up from the Southern "Sinai" Peninsula. They were clearly in the mountains south of present day Jordan, in northeastern Arabia.
Consider Jebel El Lawz, just west of Midian (quoting from Riddle of the Exodus by James D. Long, pp.178-80):
- At 2,580 meters, it is one of the highest mountains in the region, even higher than the mountains in the Sinai Peninsula.[18]
- While it is not volcanic, the summit is visibly blackened, clearly having been subjected to an intense heat from above.
- A large, vast plain, large enough to sustain 2-3 million people, is adjacent to the mountain, but still enclosed within the mountain range. This topography clearly alluded to in Deuteronomy 1:6, "The LORD our God spoke unto us in Horeb, saying: 'You have dwelt long enough in this mountain." (Clearly, the Israelites did not dwell inside a massive cavern within the mountain, but within an enclosed mountain range.)
- There are various standing stones and what appear to be the remains of altars.
- A cave is said to be near the top of the mountain.
- It is close [slightly West] to the area that most scholars called ancient Midian.
- According to the Tora, it took 45 days to reach Sinai. Jebel el-Lawz is far enough from the Reed Sea crossing (near the present-day Suez Canal) that it would have taken well over a month to make the journey.
...Jebel el-Lawz is the only mountain where the Israelites could turn around and head due north in the direction of modern-day Jordan. In Deuteronomy we read how the Twelve Tribes, as commanded, journeyed from Sinai to Qadesh Barnea. Rabbi Bar-Ron points out that Kadesh Barnea's location is only a few miles southwest of the Dead Sea, more evidence that Israel, indeed, traveled north "through the great, terrifying desert on the way towards the Amorite highlands [present day Jordan]" to reach this destination."
A further point of mine that impressed Long (a first-class researcher and a G-d fearing, critical scholar), is how the attack of 'Amaleq may hint to the general location where the Israelites were ambushed en route to Mount Sinai:
One point of the evil report of the spies, which injected great fear into the hearts of the Hebrews, was the bone-chilling reminder: "'Amaleq dwells in the land of the Negev." (Numbers 13:29) The identification of the Negev wilderness as the heartland of 'Amaleq may be a clear hint as to the general location of the Amalekite ambush. A nation heading out of Egypt towards the southern Negev region (still well-outside the southern border of the Erets Yisra'el, whose southernmost point is 'Atsmon, roughly fifty miles south of Beer-Sheva), fits the picture of a nation heading towards present-day Northwestern Saudi Arabia; not one headed deep into the Sinai Peninsula.
According to one evangelical archaeologist...local Bedouin do refer to the mountain as "Jebel Musa" and will not touch or graze near it. Although this cannot be verified easily, it's perfect location can be:
It is clearly far enough outside Egypt and any other nearby country to be truly maqom hefqer (no man's land), as the rabbis teach in Sifrei. Yet being close to Midian, it fits well with Moshe, dwelling with his father-in-law in Midian, grazing his sheep as far as Horev. (p.181). We further get the sense that Sinai was quite close to Midian in Yithro's later reunion with Moshe, now head of his nation, camped at the foot of the holy mountain: Only at this point in the sojourn does the priest of Midian bring his daughter Tsipporah, and his very young grandchildren to rejoin Moshe. After what is apparently a brief reunion, Yithro takes Moshe's leave, turns around and returns home. The overall sense is that Yithro's home is not far away.
A stumbling block for many is the modern appellations of the "Sinai Desert" and "Sinai Peninsula." I believe the Tora indeed refers directly to this same vast peninsula wilderness, but by a completely different name: In Shemoth 13:18, the Tora teaches how, steering the Israelites away from the coastal road that led to Kana'an through Philistine territory, HaShem led them "by the way of the wilderness of 'Yam Suf.'" Although Yam Suph is translated "the Sea of Reeds", it is also perfectly translated as "The End Sea", or "Sea of Land's End." The "wilderness of the Sea of Land's End" clearly alludes to the vast wilderness visible from space, surrounded on three sides by "Yam Suf" — one arm of which flowed through what is near the present day Suez Canal, where great evidence points to the historical parting of sea.
Clearly, if the Tora refers to today's "Sinai" desert peninsula by a completely different name, then what it does refer to as the "wilderness of Sinai" must be a different place, beyond this desert... that is, just beyond today's "Sinai" desert, beyond the territory of 'Amaleq, on the outskirts of Midian, directly south of the Amorite highlands... it is the great desert wilderness where Jebel El Lawz is found.
It is about time the Jewish People woke up and recognized our nation's true birthplace based on the Tora, as well as geographical and historical facts — not on the visions of Emperor Constantine's mother.
[Adapted from "The Truth About Sinai, Giants, and What Makes Us Special" by Michael Shelomo Bar-Ron, founder of the accomplished Ohel Moshe Society in Ramat Beit Shemesh]
http://www.torathmoshe.com/2008/07/the-truth-about-sinai-giants-and-what-makes-us-special/
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"Teshuva in West Africa"
====================================
The overwhelming majority of the Igbo people are extremely proud of their Jewish identity. Although the Igbo Jews have lost and forgotten so many things, including their history, they never completely forgot that they are benei Yisrael (Children of Israel). Today, despite the ravages of modern history which the Igbos suffered, they still cling tightly to that identity – because it is all that they have left. Some discerning individuals have said that "if the Igbos had forgotten that they came from Israel, then they would have died off as a people." However, though we can say that the Igbos remembered their Israelite heritage, we cannot say that the contemporary Igbo was able to guard that knowledge well.
...However, with the re-awakened awareness that they are benei Yisrael, many Igbos have started to re-examine how modern Jews behave, in order to learn more about Israelite identity. After (re-)discovering how modern Jews live – which is close to how ancient Igbos lived – countless Igbos have reverted to Israelite behavior, which in their estimation is the apt way for an Igbo to behave. It cannot be imagined that the same Igbos who have begun to study Igbo/Jewish history and culture would then abstain from nzuko umunna (kindred meetings), or would celebrate the death of loved ones instead of properly mourning them, or would indulge in a pagan practice like embalmment or preservation of the dead through refrigeration, or would fail to honor their parents properly, etc.
The growing numbers of Igbos whose awareness of their Jewish identity has blossomed over the recent years have started to set up traditional Jewish institutions, so that they may have places of study to learn about the history and culture of Israel, and places of meeting where they may practice some of what they learn.
[Adapted from "The Igbo Teshuva Movement" by Remy Ilona, co-founder of the Igbo-Israel Union]
http://www.igboisrael.com/igbo-teshuva-movement.shtml
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"Looking for Something Good to Read?"
====================================
* "Siddur Mesorath Moshe" [now available]
A Hebrew prayerbook based on the liturgy recorded by the famed halakhist and rabbinic scholar, Maimonides, in his magnum opus, the Mishne Tora. Contains prayers for the entire year, including weekdays, Sabbaths, and holidays. An ideal book for those interested in gaining a comfortable familiarity with the most basic and acceptable halakhic liturgy, unencumbered by the oft-perplexing additions of later pietists.
* "What is the Meaning of Life" by Just Marino [available for pre-order].
Evocative of the Beat generation's cry for the victims of an empty and self-destructive culture, the pages of this book deliver the next generation's answer to that piercing howl. Combining breathtaking poetry with social commentary penned by a prodigal teenage revolutionary, this book is a must-read for all who are troubled by the slow decay of American society. Features the acclaimed "Allen Ginsberg, Are You Lonely? / Where Have You Gone, Friedrich Nietzsche?"
* "Goy" by Ranjit Chatterjee [forthcoming].
This captivating autobiography explores one man's international search for a religious identity. Every step along this spiritual-cultural journey is redolent with existential metaphor and meaning; as the author is slowly drawn to the hidden Judaism of the post-modern philosophers and linguists, his relationship with God unfolds in an unexpected pattern.
* "We are All God's Children" by Joseph Haddad [forthcoming].
In a world riddled with xenophobia, materialism, and cynicism, many people are searching for the solution to the ills of modernity. This book proposes an "unorthodox" answer - a return to the ancient narratives and core values of the Jewish Bible may be the key to restoring harmony and fellowship to the human race. In this open and insightful exploration of the Hebrew Bible in its most universal aspects, the author uncovers the basic messages and themes that are truly relevant to all of humanity.
* "From Ibri to Igbo: The 40 Million Jews of West Africa" by Remy Ilona fForthcoming].
A groundbreaking, comprehensive study of the history and culture of the Igbo Jews of Nigeria, a remarkable Jewish community which has tirelessly kept the traditions and beliefs that were passed on to them by their ancestors - members of the "lost" tribes of Israel.
[Derusha's books and authors are changing our world]
http://www.derushapublishing.com/derusha-books-authors.shtml
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Have a question?
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As always, we are eager to hear from you. Please do not hesitate to contact us with any questions, comments, or suggestions.
Regards and best wishes for a meaningful week,
Gil Kobrin
gil.kobrin@derushapublishing.com
Elana Allen
elana.allen@derushapublishing.com
====================================
About Derusha Publishing LLC
====================================
Derusha Publishing is a dynamic and versatile company that prints poetry and philosophy, history books and prayerbooks, translations of traditional texts and post-modern commentaries on our common culture.
Derusha Publishing is working with readers everywhere to make the world a better place, one word at a time. Publishing is more than just our business - it's our vision.
Derusha Publishing LLC
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contact@derushapublishing.com
Please feel free to forward this newsletter in its entirety to friends, family, and others whom you feel will benefit. Thank you!
www.DerushaPublishing.com
====================================
Shabbath Times
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City, Country -- [Friday Candlelighting] / [Shabbath Ends]
Manhatten, New York -- 5:18 / 6:18
Chicago, Illinois -- 5:09 / 6:12
Houston, Texas -- 5:56 / 6:50
San Francisco, California -- 5:36 / 6:34
Yerushalayim, Yisrael -- 4:49 / 6:07
Ozubulu, Igboland -- 6:27 / 7:57
Mecca, Saudi Arabia -- 6:03 / 6:55
Victoria, British Columbia -- 5:24 / 6:31
Lisbon, Portugal -- 6:01 / 7:00
Barcelona, Spain -- 6:12 / 7:13
Marseilles, France -- 5:57 / 6:59
London, England -- 5:05 / 6:15
Berlin, Germany -- 5:09 / 6:20
Milan, Italy -- 5:38 / 6:42
Johannesburg, South Africa -- 6:30 / 7:22
Kyoto, Japan -- 5:25 / 6:22
Sydney, New South Wales -- 7:26 / 8:21
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"History has proven time and again that by publishing books, a community can successfully preserve its culture for posterity. When thoughts, ideas, values, and customs are put down on paper they are no longer bound to a single time and place but become available for the world to read forever after. In fact, this might be called the essence of publishing: Every book shares with its readers a glimpse at what once was, what now is, and what - eventually - could be. Our commitment to publishing, therefore, is also a commitment to preserving the ideas and values we love, so that they may be read and studied now and in the distant future."
====================================
Below are selected clips from various resources, online and offline, that have been hand-picked to add some spice to your Shabbath reading. We hope you find these selections interesting and informative. Remember, there's always more to learn and another page to turn!
TABLE OF CONTENTS
=== Summary of Parashath Mishpatim
=== Analysis Questions for the Parasha
=== Discussion Questions for the Parasha
=== "Where is Mt. Sinai?"
=== "Teshuva in West Africa"
=== "Looking for Something Good to Read?"
====================================
Summary of Parashath Mishpatim (Exodus 21:1-24:18)
====================================
Following the proposal of a covenant at Sinai, God issues a series of civil and ritual laws for the people of Israel: the rules pertaining to the indentured servant; the consequences for murder, kidnapping, assault, and theft; the laws pertaining to the redress of damages, loans, and borrowing/custodianship; and the rules mandating the conduct of justice by courts of law.
Also included in these details of the covenant are laws proscribing mistreatment of immigrants, prescribing the observance of the seasonal festivals, and describing the agricultural tribute that is to be brought to the Temple in Yerushalayim. The Parasha concludes with a prohibition against cooking (understood by the rabbis to include "consuming") meat and milk together.
During the night following the Theophany at Sinai, Moshe puts the articles of the covenant into writing and, the next morning, orchestrates the ratification of the pact between God and the Jews. Assembling twelve pillars (for the twelve tribes) and an altar (for God), Moshe sprinkles blood (from sacrifices offered on the altar) on the altar and publically reads the "Book of the Covenant" (the document composed the previous night) to the gathered people; the people of Yisrael proclaim, "We will perform [the instructions given to us] and we will heed all that God instructs us [in the future]." Moshe sprinkles the rest of the blood on the people and the covenant is thus established. Leaving Aharon and Hur in charge of administering justice in the Israelite camp in his absence, Moshe ascends Mount Sinai to receive the tablets of the covenant from God and remains there for forty days and forty nights.
This week, we also read Parashath Sheqalim (Exodus 30:11-16), which describes the half-sheqel each Jew annually contributed to the Sanctuary, to fund the public sacrifices that were offered daily. This is one of the earliest examples of a government-run social program that was actually successful in servicing an entire nation while remaining funded only by a flat-tax and private, voluntary contributions.
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Analysis Questions for the Parasha
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FROM SUFFERING TO SENSITIVITY
1. As you review the numerous mitswoth in Parashath Mishpatim, note how often the topic of "'eved" [servant / slave] appears in relation to either the law itself or the reason to keep it.
[If you need assistance, be sure to note 21:1-11; 21:20-21; 21:26-27; 21:32; and especially 22:20 and 23:9!]
Considering that this is the first set of detailed laws that Benei Yisrael receive after the Ten Commandments (and the Exodus), can you suggest a logical reason why this topic would appear so often? In your opinion, do these laws appear to 'encourage' Benei Yisrael that they should take slaves, or do these laws come to 'protect' the basic rights of slaves/servants?
[See Hizquni on 21:2!]
2. Based on 22:20 and 23:9, what lesson does God expect Benei Yisrael to learn from their experience as slaves in Egypt? How will [should] their experience in Egypt affect the type of society that they now plan to create in the Promised Land (and hence the laws that God gives them in Parashath Mishpatim)?
Relate your answer to the concept of an "'am qadosh" - a nation designated to represent God - as discussed in Benei Yisrael's covenant with God, which they accepted at Har Sinai (see 19:5-6)?
Note as well also the reason for why Benei Yisrael must keep Shabbath according to Devarim 5:13-15. Similarly, note this similar refrain of "we-zakharta ki 'eved hayitha..." in Devarim 24:17-22 (and 16:12); explain how these commandments (and this refrain) reflect a similar theme with the laws of Mishpatim!
In your opinion, how do the laws of Parashath Mishpatim relate to the laws in Sefer Devarim? Can you explain why?
3. Finally, review Wayiqra 19:33-37, while looking for a theme similar to Shemoth 22:20 & 23:9. Can you explain why these laws are found in Parashath Qedoshim as well as Parashath Mishpatim?
Relate your answers to all the above questions to the process of redemption that takes place in the first half of Sefer Shemoth, and to God's original 'forecast' to Avraham Avinu that his offspring will suffer 'bondage in a foreign land' at "berith bein ha-betharim" (see Bereishith 15:13-18).
WHAT HAPPENED TO HUR?
1. In 24:14, Moshe Rabbeinu leaves instructions to the elders concerning who they should turn to while he is gone should any problems arise. Review Shemoth 17:10-12, noting how Hur seems to have been in a leadership position (at the time of Yetsiath Mitsrayim). How does this explain why Moshe left both Aharon and Hur in charge?
To the best of your recollection, is Hur ever mentioned again, i.e. after 24:14? Does Humash ever explain what happened to him?
In what manner does his 'mysterious disappearance' relate to the famous Midrash that Hur was killed when he refused Benei Yisrael's request to make an 'egel'?
[In your opinion, is this pasuk the 'source' for this Midrash, or does it simply provide support for a historical tradition that had been passed down?]
'ORDER' IN THE COURTROOM
1. More specifically, as your study the laws of damages in chapter 21 (i.e. 21:12-36), see if you can identify a pattern that explains the internal order of this wide range of cases.
As you attempt to determine the underlying logic of its progression, relate to who [or what] is doing the damage; the severity of the damage; and the severity of the punishment.
[Adapted from "Questions for the Shabbath Table," a part of the Tanach Study Center's widely-acclaimed, engaging and educational weekly publication]
http://www.tanach.org/shmot/mishq.txt
====================================
Discussion Questions for the Parasha
====================================
1. In the Tora portion of Mishpatim (beginning with chapter 21), we truly begin to sense that Judaism was not meant to be a religion which focuses exclusively on the relationship between the Jew and his God. Here we find the beginning of the unfolding of an intricate and complex set of social regulations which in most societies would be called "civil law," but, which, for the Jew, is regarded as religious law. Indeed, the definition of "secular society" is one which places God out of the public arena and replaces divine mandates with human legislation. What are the advantages and disadvantages of living in a society in which God is the legislator? Even divine law requires human interpretation. How should we regard the binding quality of laws which emanate from the human interpretive process? What examples can you provide regarding this process from our Tora portion?
2. From 21:19, the rabbis find a Biblical basis for allowing a physician to heal. Does this mean that a Jew is required to seek healing, or is just permitted to do so? What if a person concludes that his sinful behavior merits the suffering caused by his illness and that it is, in fact, a cleansing process? What obligations do you believe are imposed upon the physician by the Tora which has granted him permission to heal? What role does prayer play in the healing process?
3. All of the social laws are predicated on a functioning religious court system. For many centuries, the Jewish court system was relied upon for the resolution of social disputes and possessed the power to enforce its judgments. Today, Jews have recourse to the civil court system, yet it remains religiously mandatory to voluntarily submit to the jurisdiction of the Jewish court. Why do you believe that this is so? Where are Jewish courts located? What are the powers of a Jewish court today? Would the outcome of a dispute be different if the case came before a secular court as opposed to a Jewish court?
4. The Tora mandates that loans be extended to Jews and prescribes the relationship between debtor and creditor (22:24-26). Why would a person wish to lend money at no interest when he could use that money to improve his own economic well-being? Why are the laws restricted to Jews? Can you cite other laws which are promulgated to promote the welfare of the Jewish community, to the exclusion of the non-Jewish community? What does that do to Jewish relations with non-Jews? What later social imperatives were imposed upon Jews to live harmoniously with their non-Jewish neighbors and promote "the ways of peace"?
5. The laws pertaining to returning a lost article are formulated in a case when one finds a lost object belonging to an "enemy" (23:4). Why does the Tora single out an example of the lost property of an "enemy"? The Written Law does not specify how the determination is to be made that the person who claims the article is its true owner. If someone finds an article today, and it is claimed by a person, is it to be turned over to that person simply because we trust that no one would claim an article unless it truly belonged to him? What if, by doing so, we are responsible for allowing someone to claim property under false pretenses? How do you believe that the Jewish Oral Law solves these problems?
6. The Bible instructs us: "Keep far from a word of falsehood" (23:7). Truthfulness has always been regarded as one of the most important of virtues. One of the names accorded to God is "Emeth." Yet, are there times when it is not a virture to be truthful? Would it, for example, be more important to be compassionate than truthful? If two values clash, is there a priority hierarchy to which one may turn to establish which values take precedence? What role does human subjectivity plan in this determination?
7. Some of the laws of the Sabbatical year are outlined in our Tora portion (23:10-11). These are, at once, economic regulations and a spiritual commitment. What underlying principles govern these laws? Do the principles apply to those who do not live in an agrarian society? Does the perception that we are "tenants" on God's earth carry with it social imperatives?
[Adapted from "Onkelos on the Tora: Understanding the Bible Text (Exodus)" by Israel Drazin (Gefen), possibly the best Humash available]
http://www.amazon.com/Onkelos-Tora-Understanding-Bible-Exodus/dp/9652293415
====================================
"Where is Mt. Sinai?"
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Sadly, there are ideas taken for granted as standard Jewish belief even by seasoned Tora scholars, that are actually Christian in origin, and mistaken. One of them is the location of Mt. Sinai.
Egypt is well-known to have controlled the "Sinai" peninsula for much of its history. Therefore escaping to the popular "Mt. Sinai" (chosen in the 4th century by Helena, mother of Constantine!) would hardly be a great get-away. Furthermore, there is hardly room in the adjacent valley and narrow canyons to the accomodate even 600,000 people total — much less over 3,000,000 Hebrews and the 'erev rav (the mixed multitude of non-Hebrews who had joined them). Worse still, Moshe Rabbeinu is imagined to have "schlepped" the flocks of his father-in-law Yithro across the vast Sinai wilderness, to graze on the slopes of a mountain in the south of the "Sinai" Peninsula, over a hundred miles away from Midian (the location of Midian in Northeastern Saudi Arabia is undisputed to my knowledge). Lastly, Josephus, a learned kohen who served in the Beith ha-Miqdash and was well-versed in the authentic traditions of his day, writes (The Antiquities of the Jews I,12:1[265]): "Now this [Sinai] is the highest of all the mountains thereabout..." Helena's Mt. Sinai is neither the highest mount in the surrounding area, nor is it the lowliest — per the famous midrash.
The biggest clue to the identity of the true Har Sinai is in [Parashath Devarim]: "[3] 'You have circled this mountain long enough; turn to the North. [4] And command the people, saying: You are to pass through the border of your brethren, the children of 'Esaw, who dwell in Se'ir...."
In simpler words: Leave Sinai and head north to Edhom (Edhom, being on the Arabian side of the southeastern border of Israel and southern Jordan, is directly north of the general region of Midian, of Jebel el Lawz, not the so-called 'Sinai Desert'). If this were not clear enough, it was preceded by parallel verses describing the same event in [the same Parasha] (1:6): "[6] HaShem our God spoke to us in Horev, saying: 'Ye have dwelled long enough in this mountain; [7] turn, and journey on, and go to the hill-country of the Amorites and to all the nearby areas..."
In these verses, which are part of the same command as the earlier verses, the nation was to turn and march directly towards the land of the Amorites (which lies just East of the Jordan River, becoming the lands of Reuven, Gadh and half-Menasheh — this is present day Jordan). All this with no mention of crossing the Negev wilderness, where 'Amaleq dwelled...which, of course, would have needed to cross first if they were coming up from the Southern "Sinai" Peninsula. They were clearly in the mountains south of present day Jordan, in northeastern Arabia.
Consider Jebel El Lawz, just west of Midian (quoting from Riddle of the Exodus by James D. Long, pp.178-80):
- At 2,580 meters, it is one of the highest mountains in the region, even higher than the mountains in the Sinai Peninsula.[18]
- While it is not volcanic, the summit is visibly blackened, clearly having been subjected to an intense heat from above.
- A large, vast plain, large enough to sustain 2-3 million people, is adjacent to the mountain, but still enclosed within the mountain range. This topography clearly alluded to in Deuteronomy 1:6, "The LORD our God spoke unto us in Horeb, saying: 'You have dwelt long enough in this mountain." (Clearly, the Israelites did not dwell inside a massive cavern within the mountain, but within an enclosed mountain range.)
- There are various standing stones and what appear to be the remains of altars.
- A cave is said to be near the top of the mountain.
- It is close [slightly West] to the area that most scholars called ancient Midian.
- According to the Tora, it took 45 days to reach Sinai. Jebel el-Lawz is far enough from the Reed Sea crossing (near the present-day Suez Canal) that it would have taken well over a month to make the journey.
...Jebel el-Lawz is the only mountain where the Israelites could turn around and head due north in the direction of modern-day Jordan. In Deuteronomy we read how the Twelve Tribes, as commanded, journeyed from Sinai to Qadesh Barnea. Rabbi Bar-Ron points out that Kadesh Barnea's location is only a few miles southwest of the Dead Sea, more evidence that Israel, indeed, traveled north "through the great, terrifying desert on the way towards the Amorite highlands [present day Jordan]" to reach this destination."
A further point of mine that impressed Long (a first-class researcher and a G-d fearing, critical scholar), is how the attack of 'Amaleq may hint to the general location where the Israelites were ambushed en route to Mount Sinai:
One point of the evil report of the spies, which injected great fear into the hearts of the Hebrews, was the bone-chilling reminder: "'Amaleq dwells in the land of the Negev." (Numbers 13:29) The identification of the Negev wilderness as the heartland of 'Amaleq may be a clear hint as to the general location of the Amalekite ambush. A nation heading out of Egypt towards the southern Negev region (still well-outside the southern border of the Erets Yisra'el, whose southernmost point is 'Atsmon, roughly fifty miles south of Beer-Sheva), fits the picture of a nation heading towards present-day Northwestern Saudi Arabia; not one headed deep into the Sinai Peninsula.
According to one evangelical archaeologist...local Bedouin do refer to the mountain as "Jebel Musa" and will not touch or graze near it. Although this cannot be verified easily, it's perfect location can be:
It is clearly far enough outside Egypt and any other nearby country to be truly maqom hefqer (no man's land), as the rabbis teach in Sifrei. Yet being close to Midian, it fits well with Moshe, dwelling with his father-in-law in Midian, grazing his sheep as far as Horev. (p.181). We further get the sense that Sinai was quite close to Midian in Yithro's later reunion with Moshe, now head of his nation, camped at the foot of the holy mountain: Only at this point in the sojourn does the priest of Midian bring his daughter Tsipporah, and his very young grandchildren to rejoin Moshe. After what is apparently a brief reunion, Yithro takes Moshe's leave, turns around and returns home. The overall sense is that Yithro's home is not far away.
A stumbling block for many is the modern appellations of the "Sinai Desert" and "Sinai Peninsula." I believe the Tora indeed refers directly to this same vast peninsula wilderness, but by a completely different name: In Shemoth 13:18, the Tora teaches how, steering the Israelites away from the coastal road that led to Kana'an through Philistine territory, HaShem led them "by the way of the wilderness of 'Yam Suf.'" Although Yam Suph is translated "the Sea of Reeds", it is also perfectly translated as "The End Sea", or "Sea of Land's End." The "wilderness of the Sea of Land's End" clearly alludes to the vast wilderness visible from space, surrounded on three sides by "Yam Suf" — one arm of which flowed through what is near the present day Suez Canal, where great evidence points to the historical parting of sea.
Clearly, if the Tora refers to today's "Sinai" desert peninsula by a completely different name, then what it does refer to as the "wilderness of Sinai" must be a different place, beyond this desert... that is, just beyond today's "Sinai" desert, beyond the territory of 'Amaleq, on the outskirts of Midian, directly south of the Amorite highlands... it is the great desert wilderness where Jebel El Lawz is found.
It is about time the Jewish People woke up and recognized our nation's true birthplace based on the Tora, as well as geographical and historical facts — not on the visions of Emperor Constantine's mother.
[Adapted from "The Truth About Sinai, Giants, and What Makes Us Special" by Michael Shelomo Bar-Ron, founder of the accomplished Ohel Moshe Society in Ramat Beit Shemesh]
http://www.torathmoshe.com/2008/07/the-truth-about-sinai-giants-and-what-makes-us-special/
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"Teshuva in West Africa"
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The overwhelming majority of the Igbo people are extremely proud of their Jewish identity. Although the Igbo Jews have lost and forgotten so many things, including their history, they never completely forgot that they are benei Yisrael (Children of Israel). Today, despite the ravages of modern history which the Igbos suffered, they still cling tightly to that identity – because it is all that they have left. Some discerning individuals have said that "if the Igbos had forgotten that they came from Israel, then they would have died off as a people." However, though we can say that the Igbos remembered their Israelite heritage, we cannot say that the contemporary Igbo was able to guard that knowledge well.
...However, with the re-awakened awareness that they are benei Yisrael, many Igbos have started to re-examine how modern Jews behave, in order to learn more about Israelite identity. After (re-)discovering how modern Jews live – which is close to how ancient Igbos lived – countless Igbos have reverted to Israelite behavior, which in their estimation is the apt way for an Igbo to behave. It cannot be imagined that the same Igbos who have begun to study Igbo/Jewish history and culture would then abstain from nzuko umunna (kindred meetings), or would celebrate the death of loved ones instead of properly mourning them, or would indulge in a pagan practice like embalmment or preservation of the dead through refrigeration, or would fail to honor their parents properly, etc.
The growing numbers of Igbos whose awareness of their Jewish identity has blossomed over the recent years have started to set up traditional Jewish institutions, so that they may have places of study to learn about the history and culture of Israel, and places of meeting where they may practice some of what they learn.
[Adapted from "The Igbo Teshuva Movement" by Remy Ilona, co-founder of the Igbo-Israel Union]
http://www.igboisrael.com/igbo-teshuva-movement.shtml
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"Looking for Something Good to Read?"
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* "Siddur Mesorath Moshe" [now available]
A Hebrew prayerbook based on the liturgy recorded by the famed halakhist and rabbinic scholar, Maimonides, in his magnum opus, the Mishne Tora. Contains prayers for the entire year, including weekdays, Sabbaths, and holidays. An ideal book for those interested in gaining a comfortable familiarity with the most basic and acceptable halakhic liturgy, unencumbered by the oft-perplexing additions of later pietists.
* "What is the Meaning of Life" by Just Marino [available for pre-order].
Evocative of the Beat generation's cry for the victims of an empty and self-destructive culture, the pages of this book deliver the next generation's answer to that piercing howl. Combining breathtaking poetry with social commentary penned by a prodigal teenage revolutionary, this book is a must-read for all who are troubled by the slow decay of American society. Features the acclaimed "Allen Ginsberg, Are You Lonely? / Where Have You Gone, Friedrich Nietzsche?"
* "Goy" by Ranjit Chatterjee [forthcoming].
This captivating autobiography explores one man's international search for a religious identity. Every step along this spiritual-cultural journey is redolent with existential metaphor and meaning; as the author is slowly drawn to the hidden Judaism of the post-modern philosophers and linguists, his relationship with God unfolds in an unexpected pattern.
* "We are All God's Children" by Joseph Haddad [forthcoming].
In a world riddled with xenophobia, materialism, and cynicism, many people are searching for the solution to the ills of modernity. This book proposes an "unorthodox" answer - a return to the ancient narratives and core values of the Jewish Bible may be the key to restoring harmony and fellowship to the human race. In this open and insightful exploration of the Hebrew Bible in its most universal aspects, the author uncovers the basic messages and themes that are truly relevant to all of humanity.
* "From Ibri to Igbo: The 40 Million Jews of West Africa" by Remy Ilona fForthcoming].
A groundbreaking, comprehensive study of the history and culture of the Igbo Jews of Nigeria, a remarkable Jewish community which has tirelessly kept the traditions and beliefs that were passed on to them by their ancestors - members of the "lost" tribes of Israel.
[Derusha's books and authors are changing our world]
http://www.derushapublishing.com/derusha-books-authors.shtml
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As always, we are eager to hear from you. Please do not hesitate to contact us with any questions, comments, or suggestions.
Regards and best wishes for a meaningful week,
Gil Kobrin
gil.kobrin@derushapublishing.com
Elana Allen
elana.allen@derushapublishing.com
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About Derusha Publishing LLC
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