[ 7 March 2009 - Parashath Tetsawe - 11 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 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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