"Ki Thissa" | The Derusha Update

The Derusha Update 1.05

14 March 2009

Parashath Ki Thissa

18 Adar 5769

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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 Ki Thissa
=== Discussion Questions for the Parasha
=== Analysis Questions for the Parasha
=== "Making sense of the incense..."
=== "A look at Igbo 'minhagim' for Passover and Sukkoth"
=== "Looking for something good to read?"




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Shabbath Times
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City, Country -- [Friday Candlelighting] / [Shabbath Ends]

Chicago, Illinois -- 6:34 / 7:36
Barcelona, Spain -- 6:37 / 7:37
Berlin, Germany -- 5:48 / 6:58
Houston, Texas -- 7:10 / 8:04
Johannesburg, South Africa -- 6:10 / 7:01
Kyoto, Japan -- 5:44 / 6:40
Lisbon, Portugal -- 6:23 / 7:21
London, England -- 5:42 / 6:51
Manhattan, New York -- 6:42 / 7:41
Marseilles, France -- 6:23 / 7:24
Mecca, Saudi Arabia -- 6:11 / 7:02
Milan, Italy -- 6:07 / 7:10
Ozubulu, Igboland -- 6:26 / 7:56
San Francisco, California -- 6:57 / 7:54
Sydney, New South Wales -- 7:00 / 7:53
Victoria, British Columbia -- 6:57 / 8:03
Yerushalayim, Yisrael -- 5:05 / 6:22



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Summary of Parashath Ki Thissa (Exodus 30:11-34:35)
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As the parasha opens, Moshe is alone atop Mount Sinai, receiving from God detailed instructions for the construction and operation of a Tabernacle (mishkan). So far he has been told about - and envisioned - its furnishings. He has learned about the priestly garments and most of the consecration procedures for Tabernacle and priests. The Tora continues with the divine instructions, which first address the projection of a census...

In the first section ('aliya), God instructs Moshe to take a census of the Jewish adult male population by collecting an atonement offering of half a silver sheqel from each individual. The collected silver was melted down, and was made into sockets for the beams of the Tabernacle. God instructs Moshe to make a copper washstand for the Tabernacle. The priests would use this laver to wash their hands and feet before their service. God tells Moshe the recipe for making holy "anointing oil." This oil, which was prepared with various aromatic herbs and fine spices, was used to anoint and sanctify the Tabernacle, its vessels, and Aharon and his sons. The remainder of the oil was put aside, and was used to anoint kings and high priests of future generations. God also gives Moshe the formula for the incense which was offered twice-daily in the Tabernacle. The duplication of the anointing oil or incense for personal use is prohibited. God imbues Betsalel with wisdom, and appoints him to be the chief craftsman of the Tabernacle and its contents. God appoints Oholiav as his assistant. This lengthy 'aliya concludes with God telling the Jewish people to observe the Shabbath, the eternal sign between God and the Children of Yisrael.

In the second section, Moshe ascends the mountain where he remained for forty days. There he was to study the Tora and receive the Tablets. The Jews miscalculate when Moshe is supposed to return, and when he doesn't appear on the day when they anticipate him, they grow impatient and demand of Aharon to make for them a new authority. Aharon cooperates, all along intending to postpone and buy time until Moshe's return, but despite his efforts, a Golden Calf emerges from the flames. The festivities and sacrifices start early next morning. Moshe pleads with God to forgive the Jews' error. God "acquiesces" and relents from a plan to annihilate the Jews. Moshe comes down with the Tablets, sees the idolatrous revelry, and breaks the Tablets. Moshe enlists the Tribe of Lewi to punish the primary offenders. 3000 individuals who served the calf are executed on that day. Moshe ascends Mount Sinai again, in an attempt to gain complete atonement for the sin. God tells Moshe to lead the Jews towards the Promised Land, but insists that He won't be leading them personally; instead an angel will be dispatched to lead them. Seeing God's displeasure with the Jews, Moshe takes his own tent and pitches it outside the Israelite encampment. This tent becomes the center of study and spirituality until the Tabernacle is inaugurated.

In the third section, Moshe asks God to reconsider the matter of the angel leading them. God "reconsiders," and agrees to "personally" lead them again. Moshe then requests that God's presence never manifest itself on any other nation other than the Jews.

In the fourth section, God agrees to Moshe's request that God's presence only dwell amongst the Jews. Moshe requests to be shown God's glory. God agrees, but informs Moshe that he will only be shown God's "back," not God's "face."

In the fifth section, God tells Moshe to carve new tablets upon which God will engrave the Ten Utterances. Moshe takes the new tablets up to Mt. Sinai, where God reveals God's glory to Moshe while proclaiming the Thirteen Attributes of Mercy.

In the sixth section, God seals a covenant with Moshe, assuring him again that God's presence will only dwell with the Jews. God informs the Jewish people that God will drive the Canaanites from before them. God instructs them to destroy all vestiges of service to foreign gods or authorities from the land, and to refrain from making any covenants with its current inhabitants. The Jews are then instructed not to make molten gods, to observe the three festivals, not to eat hamets on Passover, to sanctify male firstborn humans and cattle, and not to cook meat together with milk.

In the seventh section, Moshe descends Mount Sinai with the second tablets, and unbeknownst to him beams of light were projecting off his face. Aharon and the people are originally afraid of him. Moshe teaches the people the Tora he studied on the mountain. Moshe wears a veil on his face from that time on, but removes it when speaking to God and when repeating God's words to the people.

[Adapted from "The Torah: A Modern Commentary" by W. Gunther Plaut (URJ Press), a contemporary presentation of the Tora's text with a cultural commentary, and the "Ki Tisa Aliya Summary" on the Chabad.org website, which has many resources and features that are quite useful for halakhic observance and Tora study]


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Discussion Questions for the Parasha
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1. A census was taken in the wilderness to determine how many soldiers the Israelites had available for battle, but it was prohibited to number them except through the half sheqel which was considered a "ransom for himself" (30:11-16). Why could not the tally be reached simply by counting the men of military age? Why do Jews, customarily, not count the requisite quorum of ten men for public worship by numbering them? What spiritual lessons may be derived from this tradition? What is the meaning of "ransom"? (See also the use of the term in 21:30; neither could a "ransom" be taken to exonerate a murderer.) The mandatory half sheqel was to be assigned "to the service of the Tent of Meeting" (30:16). Does an obligatory tax for religious purposes have the same spiritual value as a "free will offering"? Make a "case" for both sides of the argument.

2. There was a requirement for priests to wash in the laver prior to officiating (30:17-21). Was this a hygienic precaution, since often the meats that they would be handling were consumed? What spiritual significance is there in washing or "purifying" one's hands today prior to praying, studying, eating? Is there any relationship between this practice and the custom of washing of hands when departing from a cemetery?

3. In 31:12-16 and in 35:2-3, the observance of the Sabbath imperative is repeated to emphasize that, however spiritually important constructing the Tabernacle is, it is more important to desist from the labor in order to observe the Sabbath. Can this kind of priority be extended with regard to other religious undertakings such as the limitations which must be set on accepting money for the building of a Sanctuary when the sources of the funding may be morally questionable? What about any instance where one may justify certain actions on the basis of serving "the greater good"? Can we justify stealing when starving? Can a nation employ ignoble means to preserve freedom and democracy? How do we make those decisions?

4. The story of the Golden Calf (chapter 32) is, in many ways, an enigma. Discuss the following questions: How can we account for the disloyalty of the Israelites when, according to many commentators, they had just experienced God's revelation at Mt. Sinai? How can you explain Aharon's complicity in the people's sinfulness? Why should the nation have suffered for the complicity of a small minority? Was Moshe justified in destroying the tablets? Was Moshe's appeal to God to forgive the Israelites plausible?

5. The Ten Utterances were inscribed on two tablets (32:15). The laws on the first tablet deal with our relationship with God. On the second tablet we find social laws covering our behavior with our fellow man. If the Israelites were guilty of violating laws pertaining to their relationship with God, why didn't Moshe shatter only one tablet of the two? Did Moshe send a message to the Israelites, and to mankind forever, that the laws between man and God cannot be violated without ultimately compromising our attitude towards creating a socially just society? Or, to put it in modern terminology, can man really be "good without God"? Can a society be "good without God"?

6. There is a strange and mystical encounter between Moshe and God described in 33:18-23. But after all of Moshe's experiences with God, why, at this juncture, did he ask, "Let me see your glory now"? Was Moshe actually asking to see God? Even if it was possible, why is seeing God more important than experiencing God's manifestation in our lives? What purpose was served in putting Moshe in "a cave of the rock" (33:22)? What is meant by God's statement "you will see what is behind Me, but what is before Me will not be seen" (33:23)?

7. Was it really necessary for God to drive out the Canaanite nations when conquering the land (34:11)? What about "peaceful coexistence"? How can individuals protect themselves from assimilating into a society with a debasing culture? How would you characterize the culture of the society in which you live? What are some of the elements of the culture worth preserving? Which should be eschewed?

8. Onqelos translates a verse which describes Moshe's appearance when he descended from the mountain in a manner which avoids the perception that Moshe had horns (34:29-30). The Vulgate, which became the authoritative biblical text for the Roman Catholic Church, translated erroneously one word in the verse, and the result was that both Moshe and Jews were characterized as having horns. The medieval Christian community often portrayed Jews with a satanic appearance and, equally as often, as possessing hideous human qualities. The vilification of the Jew during those times, vestiges of which continue to plague Jews, is a sin for which today the Church repents. Nevertheless, the course of anti-Semitism has not been eradicated. How should Jews be characterized? Are they really no different than their neighbors? Should they be different? In what way? What responsibility devolves upon Jews to help make their image a positive rather than a negative one? Should any group be responsible for carrying that burden?

[Adapted from "Onkelos on the Tora: Understanding the Bible Text (Exodus)" by Dr. Israel Drazin (Gefen), possibly the best Humash available and a must for every Jewish family's bookshelf]



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Analysis Questions for the Parasha
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THE DEFINITION OF 'WORK' [ON 'SHABBATH']

1. Recall how chapters 25 thru 31 constituted a distinct unit, containing a set of mitswoth that 'interrupted' the narrative describing what happened when Moshe ascended Har Sinai for the first forty days.

Recall as well how ALL of the mitswoth in this section related to the building of the Mishkan, EXCEPT for the final section, i.e. 31:12-30. Instead, that section dealt with the prohibition of doing work on Shabbath. [If you don't remember this, it is highly recommended that you first scan from chapter 24 until chapter 32 to review this structure.]

With this in mind, read 31:12-30 and attempt to determine how this short section about Shabbath relates to the lengthy section of mitswoth about the Mishkan that preceded it.

What halakhic principle do Haza"l learn from this juxtaposition? In your opinion, could this conclusion be considered the simple "peshat" of these pesuqim? [Explain 3:12-13.]

In your answer, relate to the meaning of the word "ah" [brother] in 31:13.

2. Review 31:16-17 once again, noting how these pesuqim relate Shabbath to the concept of a "berith", and how they consider Shabbath as an "oth" [a sign] of this covenant between God and His people! Note as well the parallel between 31:13 and 29:46!

What else in Humash is considered an "oth berith".

[If you give up, try Bereishith 9:12-13 and 17:7-11.]

Based on these sources, attempt to explain how and why "Shabbath" acts as an "oth" berith, and how it relates to God's creation of the universe (and our relationship to that creation). [How does this relate to "berith ha-qesheth" and "berith mila"?]

Relate this as well to the logic behind the prohibition of doing work on the sabbath, and its definition (i.e. any type of 'creativity') as opposed to just 'physical labor'.

3. Review the opening pesuqim of Parashath Wayaqhel (Shemoth 35:1-5), noting once again how the prohibition of doing work on Shabbath is mentioned as Moshe introduces the laws of the Mishkan that follow in chapters 35 thru 40. Compare this presentation of Shabbath to its parallel in 31:12-17. Can you explain the reason for both the similarities and differences? [Relate to how chapters 25-31 describe the 'commandment' to build the Mishkan, while chapters 35-40 describe the 'instructions' concerning how to build it.]

WHY FORTY DAYS?

4. Review Shemoth 24:12, noting the reason why Moshe's ascends Har Sinai for the first forty days. Based on this pasuq, can you suggest any 'logical' reason why it was necessary for Moshe to spend a full forty days on Har Sinai? [What did Moshe Rabbeinu receive at that time, that would take such a long time to receive?]

After you answer this question, see a beautiful Ibn Ezra on this topic in his commentary on 31:18.

[If you had any doubts concerning Ibn Ezra's "frumkeit", I

recommend that you study this Ibn Ezra carefully, noting

also how it relates to his entire approach to the study of

Chumash.]

A SIGNIFICANT 'SELECTIVE' REPETITION

5. Towards the conclusion of Parashath Ki-thissa, after God declares His 13 Middoth of Rahamim (34:6-9), we find a 'promise' (see 34:10) followed by a battery of short commandments (see 34:11-26).

Are these commandments (and 'promise') new, or are do they sound like a 'repeat' of mitswoth which were given earlier in Parashath Mishpatim? [Relate especially to Shemoth 23:9-33.]

If so, can you explain why specifically these mitswoth (and promise) are being repeated?

[Hint: Be sure you can also explain which type of mitswoth

from Parashath Mishpatim are not repeated in this section.]

Relate your answer to the events of Het ha-'Egel.

KEY WORDS

6. When studying Humash, we often find a certain key word that is used several times throughout a certain section. [In Hebrew, this is called a "mila ma'anha" - lit. a 'guiding' word.]

In Parashath Ki-thissa, we find a classic example in the Tora's use of the verb "liroth" - to see [reish.aleph.hey] - in the Het ha-'Egel narrative.

As you review chapters 32->34, note how often we find this verb (in different forms), and be sure that you understand its meaning. 'See' for yourself ['pun intended'] if this word points to a central theme of the entire "het ha-'egel" narrative. As you read, pay careful attention to: 32:1, 32:5, 32:9, 32:19, 32:25, 33:10, 33:12-13!, 33:20-23, 34:10, 34:23-24!, 34:30, and 34:35.

What does it mean when God 'sees'..., when man 'sees'..., and when man 'sees' (or is seen by) God?

Relate also to the use of this verb (r.a.h.) at Ma'amadh Har

Sinai, especially 20:15, 20:19. See also 19:21, 24:10, &

Devarim 5:21!

Could you say that sometimes 'seeing is believing'? Explain.

Keep this question in mind as prepare the study questions for this week's shiur.

7. If you had fun with that one, you can also try an easier one: the use of the word "ra'a" [evil/ reish.ayin.hey.] in 32:12-14. Relate to 32:17, 32:22, 32:25?, 33:4.

Relate to Shemoth 10:10; see Rashi, Ramban, Chizkuni, Rashbam.

[Adapted from "Questions for Preparation and Self Study - Parshat Ki-Tisa: Questions for the 'Shabbos Table'" by Rabbi Menachem Leibtag, featured in the Tanach Study Center's widely-acclaimed, engaging and educational weekly publication]



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"Making sense of the incense..."
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Rambam describes the function of the Qetoreth as the vanquishing of the unpleasant odors that might otherwise have pervaded the Temple. God commanded that the Qetoreth be burned twice a day, each morning and afternoon, to lend a pleasing fragrance to the Temple and to the garments of those who served in it: (Guide for the Perplexed, part III, ch. 45) "Since many animals were slaughtered in the sacred place each day, their flesh butchered and burnt and their intestines cleaned, its smell would doubtless have been like the smell of a slaughterhouse... Therefore God commanded that the Qetoreth be burned twice a day, each morning and afternoon, to lend a pleasing fragrance to [the Holy Temple] and to the garments of those who served in it."

But Maimonides’ words carry a significance that extends beyond their superficial sense.

Chassidic teaching explains that the animal sacrifices offered in the Temple represent the person's offering of his own animal soul to God, the subjugation of his natural instincts and desires to the divine will. This is the deeper significance of the foul odor emitted by the sacrifices which the Qetoreth came to dispel: the animal soul of man, which is the basic drive, common to every living creature, for self-preservation and self-enhancement, possesses many positive traits which can be directed toward gainful and holy ends; but it is also the source of many negative and destructive traits. When a person brings his animal self to the Temple of God and offers what is best and finest in it upon the altar, there is still the foul odor, the selfishness, the brutality, and the materiality of the animal in man, that accompanies the process. Hence the burning of the Qetoreth, which possessed the unique capability to sublimate the evil odor of the animal soul within its heavenly fragrance.

Like the incense that burned in the Temple, the manifest function of teshuva is to deal with negative and undesirable things. On the practical level, teshuva is repentance, a returning to Ha-Shem, a healing for the soul. But teshuva is also the dominant quality of Yom ha-Kippurim, the holiest day of the year. On the day before Yom ha-Kippurim we grind the spices a second time to insure that they are the absolute finest. Thus, the Qetoreth that burned in the Holy of Holies was the manifestation of the function of teshuva; to deal with sin and its ability to disrupt the unity of the body and the soul of the nation.

In April 1992, Vendyl Jones and his team discovered 600 kilos of "reddish-brown organic substance" in a carefully sealed rock silo in another part of the Qumran cave complex. Subsequent analysis determined that this substance contained traces of at least eight of the eleven spices that were used in the manufacture of the Qetoreth.

In 1994, the incense spices were presented to the now late Rav Yehudah Getz, late Chief Rabbi of the Western Wall and Holy Places in Israel. A sample was also given to Hakham Ovadiah Yosef. Hakham Ovadiah had his own chemist analyze the mixture to confirm its organic nature. Then both Hakhamim requested that Vendyl Jones "burn" some of the incense for scientific purposes (not with fire but with hydrochloric acid). At their suggestion, he had the spices combined together with the sodom salt and karshina lye that was also found stored separately in the cave in Qumran.

The results were astonishing. Although the spices had lost some of their potency over the two millennia since their burial, it was still powerful. The residue of its fragrance lingered in the vicinity for several days following the experiment. Several people present reported that their hair and clothing retained the aroma. More amazing, the area in which the spices were burned changed. It had been infested with a variety of flies, ants, moths and other insects. After the Qetoreth was burned, no sign of these pests was seen for quite a while. This is reminiscent of the Mishna in Avot(5:5) which states that there were no flies in the area of the Temple, nor was a snake or scorpion ever able to harm anyone anywhere in Jerusalem as long as the Temple stood.

One account of the incident states: "The aroma released from the spice compound during its processing was profuse and almost immediate. It initially saturated my hands as well as the clothes that I was wearing. Within a matter of minutes my laboratory and the surrounding area (for an area of several meters) was affected by the scent released from the spices... On the first day of processing, the aroma was so intense that I could almost taste it... Upon my return home that evening, the scent that had attached itself on my body and clothes was really apparent to both my wife and daughter. During the course of the week, the odor lessened slightly but was still noticeable in and around my lab. Within a few weeks the distinct aroma of the spices diminished to a freshness or cleanness of the air in my lab and the surrounding area. This aroma was in evidence, if even so slightly, for approximately two months."

[Adapted from "Ketoret - Incense" by Greg Killian and "The Spiritual Significance of the Qetoret [Incense] in Ancient Jewish Tradition" by Rabbi Avraham Sutton]



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"A look at Igbo 'minhagim' for Passover and Sukkoth"
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ORIRI ACHICHA (Passover)

At a particular time of the year, the various Igbo clans celebrate a feast that is akin to the biblical feast of Passover. Unlike Emume Iri Ji (the "New Yam Festival" / Shavu'oth), the celebration of Oriri Achicha is no longer widespread; only a few Igbo clans still observe it. One such clan is Item, in the present-day Abia state in Nigeria. A certain Obadiah Agbai, a civil servant who is a native of Item, recalls that no more than five years ago his clan celebrated "oriri achicha kpor'nku" - "the feast of dried bread."

Igbos understand Achicha to mean "dried bread," i.e. bread that is not leavened. According to Agbai, in his community it is common to use cocoyam to make this Achicha, which is seasoned with Utazi, a bitter leaf unique to the Igbo diet. After a week of subsiding only on this bread, the entire clan congregates in the center of the village and is lead by the chief priest and the elders on a brisk walk out of the village into the brush. After about an hour, when they are well clear of the clan's land, the group pauses and the chief priest gives an oration, at the conclusion of which the community turns around and leisurely walks back home.

IMA NTU (Sukkoth)

Ima Ntu is still practiced annually by very important Igbo clans, such as Umuoji. During this particular feast, the Igbos make small booths of palm fronds and straw and dwell in them for a number of days. Ntu means booth in the dialect of Umuoji, rendering Uno Ntu as "booth-house." After the construction of these booths, Igbos bring food out from the home for those dwelling in the Uno Ntus. On the last day of the feast, the people stage festive masquerade parties and, in play, destroy the booths. There is much eating, drinking, and - inevitably - dancing, much as there is on Emume Iri Ji (Shavu'oth).

[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]



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* "From Ibri to Igbo: The 40 Million Jews of West Africa" by Remy Ilona [forthcoming].

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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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The Derusha eUpdate 1.4 - Parashath Tetsawe

[ 7 March 2009 - Parashath Tetsawe - 11 Adar 5769 ]

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To sign up for this newsletter, please visit http://www.derushapublishing.com/signup1.shtml
Thank you!

====================================
"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 Tetsawe
=== Discussion Questions for the Parasha
=== Analysis Questions for the Parasha
=== "Erasing the Memory of 'Amaleq"
=== "Nri - the Levites of Igbo Jewry"
=== "Looking for something good to read?"




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Shabbath Times
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City, Country -- [Friday Candlelighting] / [Shabbath Ends]

Chicago, Illinois -- 5:26 / 6:28
Barcelona, Spain -- 6:29 / 7:29
Berlin, Germany -- 5:35 / 6:45
Houston, Texas -- 6:06 / 7:00
Johannesburg, South Africa -- 6:17 / 7:08
Kyoto, Japan -- 5:38 / 6:34
Lisbon, Portugal -- 6:16 / 7:14
London, England -- 5:30 / 6:39
Manhattan, New York -- 5:34 / 6:34
Marseilles, France -- 6:14 / 7:16
Mecca, Saudi Arabia -- 6:09 / 7:00
Milan, Italy -- 5:58 / 7:01
Ozubulu, Igboland -- 6:27 / 7:57
San Francisco, California -- 5:50 / 6:48
Sydney, New South Wales -- 7:09 / 8:03
Victoria, British Columbia -- 5:46 / 6:52
Yerushalayim, Yisrael -- 5:00 / 6:17



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Summary of Parashath Tetsawe (Exodus 27:20-30:10)
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As the parasha opens, Moshe is alone atop Mount Sinai, receiving from God detailed instructions for the construction of a Tabernacle (portable sanctuary for worship) with its furnishings. So far he has been told about - and envisioned - its various physical components: ark (Aron), ark cover (Kaporeth), display table (Shulhan), lampstand (Menora), multilayered tent with wooden frame, inner curtain, entrance screen, and altar, all located within a yard surrounded by fabric curtains...

In the first section ('aliya), God instructs the Jews to use the purest of olive oils for the daily kindling of the Menora. Moshe is instructed to consecrate Aharon and his sons by dressing them in special priestly garments. The Tora describes the making of the High Priest's ephod - a reversed apron which covered the back - and its precious-stone-studded shoulder straps.

In the second section, we hear about the High Priest's Hoshen Mishpat ("Breastplate of Judgment"). It contained four rows of precious stones, each row containing three stones. Artisans engraved the names of the Twelve Tribes of Yisrael upon these twelve stones. This cloth breastplate contained a fold wherein the Urim we-Thummim, a parchment on which was written God's name, was inserted. The Hoshen Misphat was then secured by straps which connected it to the ephod.

In the third section, the last two of the garments which were exclusive to the High Priest are described - the me'il and the tsits. The me'il was a blue robe which was adorned with golden bells and cloth "pomegranates." The tsits was a golden band worn on the forehead, which was engraved with the words "Holy to God." The Tora then describes the four garments worn by both the High Priest and the regular priests: tunics, turbans, sashes and pants.

In the fourth section, the procedure for consecrating Aharon and his sons as priests is described. Aharon and his sons were brought to the door of the sanctuary, they immersed in a miqwa (ritual pool), and were dressed in the priestly garments. Moshe then offered various inaugural sacrifices on their behalf.

In the fifth section, the Tora continues describing the procedure for the offering, and the consumption of the inaugural sacrifices. God instructs Moshe to repeat this inaugural service for a seven day period, after which the consecration will be complete. Also included in this section is a description of how future High Priests are to be inducted.

In the sixth section, God instructs the Jews to offer two burnt offerings daily for perpetuity; one lamb in the morning and one in the afternoon. God promises to "dwell" in the Tabernacle.

In the seventh section, the Incense Altar which stood in the sanctuary is described. The priests are instructed to burn incense upon this altar twice daily.

[Adapted from "The Torah: A Modern Commentary" by W. Gunther Plaut (URJ Press), a contemporary presentation of the Tora's text with a cultural commentary, and the "Tetzaveh Aliya Summary" on the Chabad.org website, which has many resources and features that are quite useful for halakhic observance and Tora study]
http://www.amazon.com/Torah-Modern-Commentary-Revised/dp/0807408832
http://www.chabad.org/parshah/article_cdo/aid/481401/jewish/Aliya-Summary.htm


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Discussion Questions for the Parasha
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1. In the opening verse of the Tora portion, Tetsawe (27:20), we do not find the customary formula for introducing a communication from God to Moses: "And the Lord spoke to Moses, saying..." Further, it is noted that this is the only Tora portion, from Exodus to Deuteronomy, that does not at all contain the name of Moses. One suggestion as to the reason for this unusual circumstance is that it relates to Moses' plea to God that He forgive the Israelites for the sin of the Golden Calf. Otherwise, Moses states, "Please erase me from the book which you have written" (32:32). Our Sages say that "a righteous person's curse, even if unintended, will be fulfilled." The omission of Moses' name from this portion of the "Book" was a fulfillment of that curse. What is a curse and what is its power? We also find the prohibition: "You should not revile a judge, nor put a curse upon a ruler" (22:27), as well as "You shall not curse the deaf" (Leviticus 19:14). Can a curse actually inflict harm? Is there any efficacy to a curse? Aren't words just words?

2. In this Tora portion we find described the priestly vestments which are to be made "for dignity and beauty" (28:2). There is a dispute among commentators as to whether the vestments were for God's glory, or for the dignity of the priests. How is God glorified if the priests wear splendid garments? How is God best glorified? Is the dignity of the priests meant to make them aware of the significance of the priesthood, or to make the layman aware of the importance of the priest's service to God on their behalf?

3. The commentators note the trustworthiness of those involved with handling the precious materials used in the construction of the Tabernacle and its appurtenances, as well as in the preparation of the priestly garments (28:5). Yet, Moses gives the people an accounting and reckoning with regard to the usage of these materials (Chapters 38-40). The corporate world in the United States has been rocked, from time to time, by accounts of misuse of funds entrusted to business leaders. Scandals involving fraudulent practices in the political arena have nurtured a mistrust among the public. Is "fiduciary responsibility" an empty phrase? What has gone wrong? Is greed more rampant today than ever? Are there safeguards which can be imposed to guarantee honesty? How does the Tora cultivate integrity?

4. The commentators also offer many interpretations concerning the meaning of the bells and pomegranates around the hem of the robe (28:34-35). What significance do you see in them? How can we be reminded to focus on the service without being distracted? Are the sounds of the bells distracting, or do they serve to focus both priest and laymen? Do the "pomegranates" suggest a spiritual message?

5. The idiom concerning God's acceptance of an offering, found often especially in Leviticus, is found first in 29:18. Customarily translated as a "sweet savor" unto God, Onqelos softens, but does not eliminate the anthropomorphism by translating it as "accepted with pleasure." Even Rashi understands it anthropomorphically, but explains it in the sense that God is pleased when man acts in accordance with His will. Maimonides, perhaps, comes closest to the real purpose of the sacrifice when he interprets the phrase to mean that if the sacrifice produces the necessary transformation within man, then it is pleasant to God. Is it important for us to feel that our behavior, in some fashion, has an "impact" upon God? Are we deluding ourselves in believing that it does? Should we not simply be satisfied that we have either acted in accordance with God's will, or appropriately transformed ourselves by fashioning ourselves into better people, without any expectation of moving God one way or another?

6. There were prescribed daily offerings in the Tabernacle and, later, in the Holy Temple. "Offer the one lamb in the morning, and offer the second lamb at dusk" (29:39). A Sage suggested that this might be considered one of the most important verses in the Tora. At first glance, the verse looks uninspiring. Upon reflection, however, it speaks of perseverance, tenacity, a continual commitment, and an ongoing sense of responsibility. It is easy to "rise to the occasion." But, accepting and fulfilling a daily task over a prolonged period of time, even a lifetime, is an awesome accomplishment. How is this virtue expressed in our daily lives? Is it in our devotion to God, family, community? What can we do to avoid boredom? How can we help people who begin undertakings with great enthusiasm, but slowly "fade away" as time goes on? How does religious duty train one to meet life's challenges with an unwavering enthusiasm? Does it help to know that the word "enthusiasm" comes from the two Greek words 'en theos,' "the god within"?

[Adapted from "Onkelos on the Tora: Understanding the Bible Text (Exodus)" by Dr. 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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"TAMID" & THE MISHKAN
1. The opening pasuq of the parasha describes the mitswa to light the menora, which is then referred to as a ner tamid [an 'everlasting' light]. On what other "keilim" (vessels) in the mishkan do we find an '''avoda" (a ritual) which relates to the word tamid?
As you review the sources relating to the other "keilim" i.e. the 'shulhhan', 'mizbah ha-'ola', 'mizbah ha-qetoreth', and the 'aron'], see if you can find this word "tamid" - and if so, be sure to note the context.
[If/when you give up, see 25:10-30; 29:38-42;30:1-8]
Which of these 'keilim' does not have an ''avodath tamid'? Can you explain why?

As you review those sources, note the phrase "lifnei Hashem" or "lifnei ha-'eyduth" in relation to each "'avodath tamid". Can you explain the connection?
In your answer, relate the concept of ''avodath tamid' to Ramban's explanation of the purpose of the mishkan as a perpetuation of Har Sinai (as he explains in his introduction to Parashath Teruma).

PRIESTLY RESPONSIBILITIES
2. Parashath Tetsawe discusses the appointment of the kohanim to work in the mishkan, and hence the need for a special uniform.
For future generations, what other responsibilities do the kohanim have in addition to working in the Temple?
[In your opinion, is there enough work in the miqdash to keep all the kohanim in 'Am Yisrael busy all year long?]
What are the kohanim expected to do with the rest of their 'spare time'? How about the lewiyim? [See Devarim 17:8-10, 33:10.]
How are the kohanim and lewiyim supposed to make a living (i.e. who pays their salary and how is it collected etc.)?
[See Bamidbar 18:8-24, especially 18:12-14,21. See also Devarim 18:1-8, in relation to 17:8-11.] How do these implied responsibilities relate to their primary responsibility to work in the Miqdash?
Relate once again to the first Ramban on parashath Teruma.
See also Divrei Ha-Yamim II chapter 29 and Nehemya chapter 8.

'LIGHTING' & 'ENLIGHTENING'
3. This week's parasha begins with a mitswa concerning how the kohanim are to light the menora (see 27:20-21).
Does this mitswa appear to be in its 'logical' location, or should it have been mentioned earlier with the mitswa to make the menora (see 25:31-40/ compare 25:21-22). Explain.
The next set of mitswoth in the parasha describe the 'bigdei kehuna' (the special garments of the kohanim). Why do you think is the mitswa for Aharon & his sons to light the menora juxtaposed to these mitswoth?
See Bamidbar 8:1-4. Is this the same mitswa or a different one? Does this mitswa to light the menora also appear to be out of place? What topic follows in Bamidbar 8:5-22?
In what manner do the other responsibilities of the kohanim and lewiyim (i.e. outside the Miqdash) relate to the mitswa of lighting the menora?
[Relate your answer to the above question!]

4. Compare the menora to the keruvim / and the shulhan to the aron. In what manner is each vessel similar to the other?
How does the function of the keruvim relate to the function of the menora (or at least to what the menora represents)?
Attempt to correlate Moshe/aron to Aharon/menora as far as the job of each leader in relation to the people!

KOHEN GADOL vs. KING
5. In what manner is the kohen gadol similar to a king?
[Relate also to his special garments.]
In an ideal situation, is the kohen gadol supposed to be the king? If yes, explain why?
If not, explain who should be the king, and what should be the 'balance of powers' between the king and kohen gadol.
Relate to Bamidbar 27:15-21 and Devarim 17:8-18:8! See also I Shemuel 2:35!

6. If you have some 'spare time', see Rambam Sefer 'Avoda, Hilkhoth Kelei Ha-Miqdash chapters 3, 4, & 5. There he talks about the lewiyim, kohanim and kohen gadol. See IV.20 in relation to the above question. See also Rambam Sefer Shoftim, Hilkhoth Melakhim chapters 1-5, especially IV.10.

KAPARA - what for?
7. In the seven day 'miluim' ceremony (chapter 29), both the kohanim and the mizbeiah need 'kapara'.
First, verify this statement from the pesuqim towards the end of the chapter.
In your opinion, what is the purpose of the ceremony, and why specifically do the kohanim and mizbeiah require kapara?
What does kapara mean?
Could this kapara also relate to 'het ha-'egel'. Would it explain why the kohanim must offer this qorban? Would it explain why the mizbeiah requires kapara. [Compare the qorbanoth in chapter 29 to the qorbanoth that were offered on Yom ha-Shemini as detailed in Wayiqra 9:1-6!]


[Adapted from "Questions for Preparation and Self Study - Parshat Tetzaveh: Questions for the 'Shabbos Table'" by Rabbi Menachem Leibtag, featured in the Tanach Study Center's widely-acclaimed, engaging and educational weekly publication]
http://www.tanach.org/shmot/tzavehq.txt



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"Erasing the Memory of 'Amaleq"
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A fundamental dimension of Yisrael is its National Memory. It is on this basis that political judgments are achievable. When National Memory is discarded or fails to elicit a response, Yisrael ceases to function as an autonomous political entity, and national disasters follow. The role of Jewish National Memory is evidence in the case of 'Amaleq, Yisrael's arch-enemy. They were the earliest terrorists on record. What made their attack particularly heinous was that (a) it was unprovoked, since Yisrael was passing through the desert, and not through their territory; (b) it was sudden, against unsuspecting travelers; and (c) it was carried out against the "weak and infirm," who could not defend themselves, rather than against the army (Devarim 25:17-18). As we shall see in what follows, these facts - rather than mere ethnicity - are the defining elements of 'Amaleq.

The Tora did not specify the atrocities perpetuated by 'Amaleq; rather, they were entrusted to the National Memory of Yisrael. Jews are required to "remember" what 'Amaleq did (Devarim 25:17) and to "erase the remembrance (zekher) of 'Amaleq" (Devarim 25:19, see also Shemoth 17:14). The conflict must be carried on from generation to generation (Shemoth 17:16). Usually, this is understood in ethnic terms. This understanding is unacceptable. Clearly and unambiguously the Tora mentions "the remembrance (zekher) of 'Amaleq"! According to the rabbis, after King Sennaheriv invaded the Near East, the original natives of the region were deported and replaced with others. Therefore, the present inhabitants of these areas could no longer be identified with the national entities mentioned in Scripture. Therefore, it is impossible to identify the ethnicity of any of the ancient inhabitants of the region (Rambam applied this principle to all people of the region). Thus, on technical grounds alone it would be impossible to identify any one person or people with the original inhabitants of the region. If so, how could Jews be expected to keep on fighting the Amalekite enemy "from generation to generation"? The question is particularly poignant in light of the fact that after having lost contact with 'Amaleq for over 500 years, Jews in Persia were able to identify Haman - the proverbial 'Jew-hater' - with 'Amaleq. What was the basis for this identification?

The correct meaning of the "remembrance" was given by R. Isaac Abul'afya in "Pene Yitshaq," (Shabbath Zakhor). He called attention to the fact that the Scripture charged Yisrael to erase the "remembrance" (zekher) - never the "seed" (zer'a) - of 'Amaleq! What was intolerable about 'Amaleq was their inhumanity against unsuspecting travelers; particularly, marking the weak and infirm as the preferred target. The remembrance of 'Amaleq has little to do with ethnicity but with a level of inhuman behavior that cannot be tolerated, no matter what. This type of threat faces Yisrael "from generation to generation." Because Yisrael had registered in her National Memory the atrocities committed by 'Amaleq, she is charged with the double responsibility of identifying and erasing the remembrance of 'Amaleq. The Jews in Persia were able to identify Haman with their proverbial enemy because in their National Memory his activities and ideology reminded them of 'Amaleq: it was a matter of behavior, not merely genealogy or nationality.

The preceding could help us resolve a halakhic puzzle. An absolute stipulation to classify a Scriptural assignment as a precept (mitswa) is that, at least in theory, it could be fulfilled in perpetuity. To wit, although sacramental sacrifices are not offered today, nonetheless they qualify as precepts (mitswoth) since they could be offered when the Temple is rebuilt. Now, if to erase "the remembrance (zekher) of 'Amaleq" meant some sort of 'ethnic cleansing," then once executed, it could never be fulfilled again. Rambam attempts to cope with the problem, in my view unsuccessfully, in Sefer ha-Mitswoth #187 (Positive Precepts). The same problem applies to the precept to destroy the seven Canaanite nations - once it is properly fulfilled, it could not be fulfilled again. On the other hand, identification of 'Amaleq in terms of behavior and the memories it evokes, rather than ethnicity, permits the fulfillment of this mitswa in perpetuity.

A final note: there may be several valid interpretations on how to identify and proceed to erase the "memory of 'Amaleq." 'Ethnic cleansing," however, is not one of them.

[Adapted from "Erasing the Memory of 'Amaleq," appended to "The Horizontal Society: Understanding the Covenant and Alphabetic Judaism" by Rabbi Jose Faur, an extraordinary two-volume explanation of the rabbinic tradition in modern terminology]
http://www.amazon.com/Horizontal-Society-Vol-Emunot-Philosophy/dp/193484313X



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"Nri - the Levites of Igbo Jewry"
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As I was growing up, I noticed that our family, Ilona, has within it an integral sub-group called Iketula. They are a part of the family known as Ilona, yet they don't use the Ilona surname like the rest of us - they instead go by the name Iketalu. My curiosity aroused, I asked my father why that branch of the family answered to a different name. My father told me a story which I have never forgotten:

"In the distant past, which may be one hundred and eight to two hundred years ago, the man Ilona met a man of the Nri clan, who had traveled to Ozubulu and was looking for a good place to settle. When Ilona heard his story and learned of his need, he quickly welcomed him and assigned a portion of his own land to him, enough to live on and to farm. They became one family. Even up until the present day, they [the descendants] are still living, as brothers."

When I think of how Ilona welcomed Iketalu the Nri and gave him land to reside on and to farm, my mind is drawn to the following Israelite provisions:
"And the Lord spoke to Moshe in the plains of Moav by the Jordan at Jericho, saying: 'Instruct the children of Yisrael, that they give to the Levites of the inheritance of their possession cities to dwell in, and open land round about the cities you will give to the Levites. And the cities they will have to dwell in, and the opening land will be for their cattle, and for all their substance, and for all their beasts." (Bamidbar 35:1-3)

Clearly, the Children of Yisrael were to accommodate their brethren, the Levites. From Devarim 18, we further understand that the Levites were to move around in Yisrael, over the course of their religious and spiritual work. They were to be provided for by their fellow Israelites wherever they went.

Very interestingly, the Nri are also like the rest of the descendants of Lewi in this respect. Just as Ya'aqov Avinu vowed 'to scatter [the Levites] in Yisrael,' the Nri are scattered among the Igbos. The premier clan of the Nri bears the tell-tale name "Nri-enwelani," which means "the Nri have no land."

Among the Igbos, Nri men have a benign monopoly on the performance of certain religious rites, which in very ancient times reached a certain level of religious centralization. This is reflected in the popular tradition connecting the Nri and the "ofo" (staff/symbol of authority among Igbo Jewry). The Nri, by all other accounts a normal and ordinary Igbo clan, believes that - by tradition - they are "the holders of the 'ofo'" of the Igbo people. Many Igbos from outside of the Nri clan agree that this claim is true. As was mentioned, the Nri priests perform important spiritual and religious functions for the Igbos, like purification of the land when major abominations are committed ("ikpu aru"). My research shows that the Nri function among the Igbo as the Levites do among all of the Children of Yisrael. As we see in Wayiqra 3:40, the Levites were given religious supremacy in Yisrael. I can similarly say that the Nri are superior to other Igbo in certain areas of Ome'n'ana. However, on routine familial matters - even religious ones - the "holders of the 'ofo'" of the various Igbo families take precedence over the Nri men that are among them.

I was once asked what the Levites among the Igbo Jews were doing while many of the Igbos were becoming assimilated to other cultures and religious sects. I told the questioner what I had learned as a regular visitor of two Nri clans in Igboland - that the Nri did their job to the best of their ability but the Igbos just couldn't withstand the British imperialists and their arms.

[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/remy-ilona.shtml



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* "From Ibri to Igbo: The 40 Million Jews of West Africa" by Remy Ilona [forthcoming].
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