Clasps & Hooks - Vayakhel

Clasps & Hooks
Parshat Vayakhel

This week's Torah portion of Vayakhel is a review of the construction of the Mishkan (Tabernacle in the wilderness). Due to its great importance, the Torah repeats the directives of how to construct the Mishkan and then we are told how the work actually progressed. 

Let us focus on one area in particular, the cover/roof of the Mishkan. As the Mishkan was a collapsible and movable structure, the cover was made out of beautiful tapestries. These layers of tapestries called Yeriot - יריעת, were woven together to cover the expanse of the entire tabernacle. More specifically, we are told that there were five curtains/strips of tapestries that were woven together, and then another five curtains/strips of tapestries that were woven together. These two larger tapestries were then connected by means of loops and clasps. It then was spread out over the entire Mishkan, forming a beautiful roof.

For some reason, I have been thinking about the קרסים - Kerasim (Hebrew for clasps) the last couple of days. Why were clasps necessary? Why were there clasps and not hooks? Is there perhaps a deeper lesson connected to this?

After a quick online search, I found the following explanation in defining the difference between a hook and a clasp. "As nouns, the difference between clasp and hook is that clasp is a fastener or , particularly one that clasps while hook is a rod bent into a curved shape, typically with one end free and the other end secured to a rope or other attachment."

In other words, a clasp is a firm and secure fastener, while a hook is less secure. 

One of the greatest challenges and responsibilities we have in life is educating our children/students to become confident and functional human beings. When children are young we provide for them a home, a safe environment where they can grow and develop. Every child needs that security, a literal and preverbal "roof over their head". Only when we are safe, secure, and loved, can we then spread our wings and grow in a healthy way.

Perhaps, in this lies a deeper message of the importance of the "roof" of the Mishkan. The roof of the Mishkan was fastened with firm clasps and not hooks, because the message is "this is a solid roof over our heads". The Mishkan, that is symbolic of our spiritual home, was our safe and nurturing place, and Hashem was telling us "you are safe here".

Just like children need that stability and knowledge that their home is secure, so too, Hashem provided security and stability in our spiritual home.

Shabbat Shalom,
Rabbi Y. Marrus 

Lateral Lessons - Ki Tisa

Lateral Lessons
Parshat Ki Tisa

This week's Torah portion primarily deals with the episode of the Egel Ha'zahav-Golden Calf, the smashing of the tablets and its aftermath. The Parshah also speaks about forgiveness and the subsequent second tablets that were fashioned by Moshe and then imbued by G-d with holiness.

When one reads the events of the Golden Calf, one may wonder when exactly this story actually happened. The story of the giving of the Torah and the Ten Commandments is actually in Parshat Yisro, four portions earlier. It would seem that this episode would chronologically be connected to the previous portion of Yisro and not in our portion of Ki Tisa.

The classic Chumash commentaries clarify this conundrum in the following manner. Rashi (France 1040-1105) explains that there is a concept of אין מוקדם ומאוחר בתורה - the Torah is not always in chronological order. As such, the commandment of building the Mishkan-Tabernacle (Parshat Teruma &Tetzaveh)  is out of place, and was actually given later, while the the episode of the golden calf took place immediately after Moshe came down from the mountain with the tablets. The Ramban (Spain 1194-1270) explains that the commandment to build the Mishkan was given on Sinai, but the transmission of it was delayed due to the sin of the golden calf. Finally, the Seforno (Italy 1475-1550) explains that had the Jewish people not sinned, there would not have been a need for a physical Mishkan. Rather, every Jew would have been like a high priest and offer his/her own offerings. It was because of the golden calf that the Mishkan became a communal reality, instead of a  more personal idea.

One may wonder why in fact wasn't the Torah written in chronological order? It certainly would have saved us much headache and made things easier to understand.

The Midrash Yalkut Shimoni explains that the Torah was not written in chronological order so that we wouldn't make the mistake and think that it is just a book of stories and events. Rather, it is a book of lessons and laws that also contains some stories and historical events as a secondary lesson. 

Perhaps there is another lesson to be learned as well. In life, we so often look at our own history and life's events in a linear and chronological manner. We experience things, both good and bad, and then put them behind us, or move on from that specific experience. The truth is however, that life's experiences are lateral just like so many ideas in the Torah. The episode of the Egel-Golden Calf, continues to define who we are as a Jewish people to this very day. Similarly, our past experiences, mistakes, and successes continue to define who we are, every day of our lives.  

The wise person is someone who can continue to be inspired from his/her past and continually implement the lessons learned. While we don't live in the past, we do live in a lateral and multidimensional reality.

Shabbat Shalom,
Rabbi Y. Marrus 

in-Vestments- Tetzaveh

in-Vestments

Parshat Tetzaveh

This week's Parshah of Tetzaveh discusses at great length the many vestments of both the Kohen Gadol (high priest) as well as the Kohen Hediot (regular priest). The four garments of every Kohen included (1) Ketones (tunic), (2) Michnisayaim (pants), (3)Avnet (sash), and (4) Mitznefes (hat). The Kohen Gadol had four additional vestments, (5) Ephod (apron), (6) Mei'il (Robe), (7) Choshen (breastplate) and finally (8) Tzitz (forehead plate). These special vestments were worn by the Kohanim when they performed the service in the Mishkan, and later on in the Bet Hamikdash.

Throughout the narrative of the design and manufacturing of these vestments, there seems to be a repetitive theme related to the words "the sons of Aharon". There seems to be an infatuation with the word, "בניו - the children", to the extent that this word is mentioned no less than twenty-three different times! While we can certainly understand the need for Aharon Hakohen's sons to treasure and safeguard these special Mitzvot and Kohanic traditions, there must be a deeper message as well.

This past week my family and I returned from South Africa, where we celebrated our son's marriage, thank G-d. It was a wonderful trip with much family time, good food, festivities and, of course, a safari to see the Big Five. I also had the pleasure of seeing Jewish Johannesburg, i.e., the beautiful shuls, the Beth Din of South Africa, and the many delicious kosher restaurants, as well as the Pretoria Jewish community, where we stayed with our mechutanim (new in-laws) who serve as the Rav and Rebbitzin there. But what was most impressive to me was the multitude of  large Jewish schools, ranging in Hashkafah (religious perspective) from Chabad, Chassidish, Litvish, and Modern Orthodox, all the way to the secular Jewish school. Each one was a massive successful system of its own, with hundreds and hundreds of students! My amazement was compounded when I was told that Johannesburg only has about 50,000 Jews! I was completely flabbergasted! How can a relatively small Jewish community sustain so many shuls, schools, restaurants and Jewish organizations? I wondered.

But as I learned more about the community, something became evident. That is the investment in the children and the education of the community. While I am not sure with who and where it all began, it is clear to me, that fifty plus years ago, the visionaries and leadership of the city focused on "the children", making sure that there would be good Jewish schools to educate the youth. Decades later, the results are most impressive-a strong, vibrant, traditional Jewish community with many schools, shuls and dynamic Jewish life.

Perhaps this is the lesson in our Parshah as well. The Torah mentions the words, "the children - בניו" so many times, because it is emphasizing how a society makes sure to engrain in its youth the values and traditions of its culture and people. Amazingly, till this very day, the Kohanim (priests) continue to cherish their sacred role in Birchat Kohanim, (blessing the community) in addition to safeguarding the special customs that are unique to their clan. Similarly, when a community invests in its youth and children, the future is bright and exciting.

As we headed home across the world,  the inspiration of this vibrant community filled my head as I munched on my glatt kosher biltong. Truly an inspiring and beautiful thing to see. 

Shabbat Shalom,

Rabbi Y. Marrus