“When a prince has sinned…he shall bring his offering, a kid of the goats, a male without blemish” (Vayikra 4:22–23). The atonement for a prince who sinned unintentionally is to bring a male goat. When, however, one of the common people sins unintentionally, his atonement is a female goat. “If a soul of the common people sin in error…he shall bring his offering, a kid of the goats, a female without blemish…” (Vayikra 4:27–28). Why is the atonement for the prince a male goat, whereas the common people bring a female goat for the same misdemeanor?
Is Female Less Worthy Than Male?
Ibn Ezra answers that the common people bring a female goat because they are on a lower level than the prince. I have a hard time accepting this kind of statement. Why should the male represent a higher level than the female? Does this imply that men are more important than women? The modern Torah commentators emphasize that this is not the case at all. The reason why women are exempt from certain mitzvoth is that they are naturally in tune with the will of G-d, and therefore, do not need as many mitzvoth to keep them on track. However, some of us sense deep down that these kinds of explanations are apologetic rationalizations designed to smooth over the many statements in the Torah that seem to denigrate women. It is hard to cover up the fact that the Jewish man thanks G-d every morning for not having been created a woman. Women cannot count as legitimate witnesses in a Jewish court (Shavuoth 30a), and a woman cannot become a Rabbi according to the Torah tradition. Many of the more classic commentaries explain that women are exempt from certain mitzvoth so as to be able to serve their husbands. The standard teacher in a woman’s Torah seminary will gracefully skip this sort of commentary.
Sunday, March 14, 2010
Monday, March 8, 2010
Pekudei
Parashat Pekudei is often neglected. Usually, it is joined to Parashat Vayakhel, and seems to be hiding behind it. Yet, every Torah reading has equal importance, since every word of the Torah comprises the word of the living G-d.
Women, Creativity and Divine Assistance
In order to understand the importance and spiritual message of Parashat Pekudei, we need to look deeper. This can be compared to the relationship between a husband and wife. Although the wife may appear to be standing in the shade of her husband, this does not indicate that she has less value. As we explained in Parashat Bereishit, both are equally created in the image of G-d. “Behind every great man is a great woman.” If we are to understand the spiritual impact of the Jewish woman, we need to look deeper, behind the facade.
Connecting the Spiritual with the Mundane
“All the gold that was applied for the work in all the work of the holy place, the gold of the offering, was twenty-nine talents, and seven hundred and thirty shekels, in the holy shekel” (Shemot 38:24). One can only wonder why the book of Shemot, which is called “The Book of Redemption,” culminates in a mere accounting of materials, rather than ending on a grand spiritual note. This teaches us an important principle in Judaism. Unlike certain religions, Judaism is not just a spiritual ideology disconnected from the world, but a practical way of life as well. We are not commanded to separate ourselves from the world while meditating on Hashem’s name. If that were the purpose of the Torah, it would have been given to the angels, who have no part in this physical world. Our purpose, however, is to build a dwelling place for Hashem below by carrying out the spiritual message of the Torah, and applying it to day-to-day concerns. It is our task to forge a connection between the Torah and even the most mundane business. The culmination of the Exodus is not simply receiving the Torah, but being able to apply it to material circumstances, such as monetary matters. Similarly, it is the challenge of the Jewish women to connect our mundane tasks of career and homemaking with the spirit of building a dwelling place for G-d below.
Women, Creativity and Divine Assistance
In order to understand the importance and spiritual message of Parashat Pekudei, we need to look deeper. This can be compared to the relationship between a husband and wife. Although the wife may appear to be standing in the shade of her husband, this does not indicate that she has less value. As we explained in Parashat Bereishit, both are equally created in the image of G-d. “Behind every great man is a great woman.” If we are to understand the spiritual impact of the Jewish woman, we need to look deeper, behind the facade.
Connecting the Spiritual with the Mundane
“All the gold that was applied for the work in all the work of the holy place, the gold of the offering, was twenty-nine talents, and seven hundred and thirty shekels, in the holy shekel” (Shemot 38:24). One can only wonder why the book of Shemot, which is called “The Book of Redemption,” culminates in a mere accounting of materials, rather than ending on a grand spiritual note. This teaches us an important principle in Judaism. Unlike certain religions, Judaism is not just a spiritual ideology disconnected from the world, but a practical way of life as well. We are not commanded to separate ourselves from the world while meditating on Hashem’s name. If that were the purpose of the Torah, it would have been given to the angels, who have no part in this physical world. Our purpose, however, is to build a dwelling place for Hashem below by carrying out the spiritual message of the Torah, and applying it to day-to-day concerns. It is our task to forge a connection between the Torah and even the most mundane business. The culmination of the Exodus is not simply receiving the Torah, but being able to apply it to material circumstances, such as monetary matters. Similarly, it is the challenge of the Jewish women to connect our mundane tasks of career and homemaking with the spirit of building a dwelling place for G-d below.
Parshah Vayak'hel-Pekudei - (Exodus 35:1-40:38)
Parshah Vayak'hel
“They came, both men and women, as many as were willing hearted, and brought clasps, and pendants, rings and golden beads, all vessels of gold” (Shemot 35:22). The expression translated in our verse as “both men and women” reads in the Hebrew, ha’anashim al hanashim which literally means “the men on the women.” Rashi, Ramban and Rabbeinu Bachaya explain that the women took off their jewelry and brought it at once. They preceded the men in bringing clasps, pendants, rings, golden beads and different vessels of gold.
For the Mishkan, the Women Gave First
When the men arrived they found that the women had already brought their contribution. This is a great tribute to the women, who had previously refused to give anything to the Golden Calf. The above explanation would also hold true had the verse read ha’anashim acharei hanashim – “the men after the women.” Perhaps the word al which literally means on alludes to the fact that in preparing for the Mishkan, the men relied on the women. It was the merit of the righteous women that enabled the building of the Mishkan. G-d rewarded the women both in this world and in the coming world for refusing to give to their jewelry to the Golden Calf, yet giving generously to the Mishkan, which was erected on Rosh Chodesh. They received the privilege to keep Rosh Chodesh more than the men in this world, and they will be rewarded in the coming world to be renewed like the moon (Pirkei d’Rabbi Eliezer 44). May the renewal of the wisdom of women bring about the building of the Temple in our time!
“They came, both men and women, as many as were willing hearted, and brought clasps, and pendants, rings and golden beads, all vessels of gold” (Shemot 35:22). The expression translated in our verse as “both men and women” reads in the Hebrew, ha’anashim al hanashim which literally means “the men on the women.” Rashi, Ramban and Rabbeinu Bachaya explain that the women took off their jewelry and brought it at once. They preceded the men in bringing clasps, pendants, rings, golden beads and different vessels of gold.
For the Mishkan, the Women Gave First
When the men arrived they found that the women had already brought their contribution. This is a great tribute to the women, who had previously refused to give anything to the Golden Calf. The above explanation would also hold true had the verse read ha’anashim acharei hanashim – “the men after the women.” Perhaps the word al which literally means on alludes to the fact that in preparing for the Mishkan, the men relied on the women. It was the merit of the righteous women that enabled the building of the Mishkan. G-d rewarded the women both in this world and in the coming world for refusing to give to their jewelry to the Golden Calf, yet giving generously to the Mishkan, which was erected on Rosh Chodesh. They received the privilege to keep Rosh Chodesh more than the men in this world, and they will be rewarded in the coming world to be renewed like the moon (Pirkei d’Rabbi Eliezer 44). May the renewal of the wisdom of women bring about the building of the Temple in our time!
Sunday, February 28, 2010
Parshah Ki Tisa ( Exodus 30:11-34:35)
Aharon said unto them; take off the golden earrings which are in
your wives’ ears…” (Shemot 32:2). Rashi explains that Aharon had in mind to postpone making the Golden Calf, since he knew that women would not easily part with their jewelry. He hoped that Moshe would arrive in the meantime.
Women Refused to Make the Golden Calf
Since the women did not want to donate their jewelry to the Golden Calf, the men took off their own golden earrings instead. This is understood from the following verse: “All the people pulled off the golden pendants that were in their ears, and brought them to Aharon” (Shemot 32:3). The word ozneihem (their ears) is written in the masculine form suggesting the fact that the men pulled off their own earrings, without any reference to the pendants belonging to the women. Minchah Belulah is of the opinion that the men pulled off their wives’ earrings by force. In either case, the women refused to participate in making the Golden Calf.
To Be Renewed Like the Moon
When the wives refused to hand over earrings to their husbands, they told them, “We will not listen to you and make a disgusting thing, which has no power.” For this, G-d rewarded them in this world by giving them the primary responsibility to celebrate Rosh Chodesh (the
Women Festival of the New Moon) over the men. Hashem also gave them the reward in the World to Come, to be renewed like the moon (Pirkei d’Rabbi Eliezer 44). The Tur explains why celebrating Rosh Chodesh was a suitable reward for the women for not participating in the Golden Calf. The three pilgrim festivals correspond to Avraham, Yitzchak and Ya’acov, whereas, Rosh Chodesh corresponded to the twelve tribes. When the tribes sinned by making the Golden Calf, Rosh Chodesh was taken away from them and given to their wives. There are different opinions as to the extent that women should refrain from work to celebrate Rosh Chodesh, and as to whether this is an optional custom or a halachic obligation. The Beur Halachah concludes that it is the general consensus that women must refrain from some kind of work, in particular heavy work, in order to make the day special and different.
your wives’ ears…” (Shemot 32:2). Rashi explains that Aharon had in mind to postpone making the Golden Calf, since he knew that women would not easily part with their jewelry. He hoped that Moshe would arrive in the meantime.
Women Refused to Make the Golden Calf
Since the women did not want to donate their jewelry to the Golden Calf, the men took off their own golden earrings instead. This is understood from the following verse: “All the people pulled off the golden pendants that were in their ears, and brought them to Aharon” (Shemot 32:3). The word ozneihem (their ears) is written in the masculine form suggesting the fact that the men pulled off their own earrings, without any reference to the pendants belonging to the women. Minchah Belulah is of the opinion that the men pulled off their wives’ earrings by force. In either case, the women refused to participate in making the Golden Calf.
To Be Renewed Like the Moon
When the wives refused to hand over earrings to their husbands, they told them, “We will not listen to you and make a disgusting thing, which has no power.” For this, G-d rewarded them in this world by giving them the primary responsibility to celebrate Rosh Chodesh (the
Women Festival of the New Moon) over the men. Hashem also gave them the reward in the World to Come, to be renewed like the moon (Pirkei d’Rabbi Eliezer 44). The Tur explains why celebrating Rosh Chodesh was a suitable reward for the women for not participating in the Golden Calf. The three pilgrim festivals correspond to Avraham, Yitzchak and Ya’acov, whereas, Rosh Chodesh corresponded to the twelve tribes. When the tribes sinned by making the Golden Calf, Rosh Chodesh was taken away from them and given to their wives. There are different opinions as to the extent that women should refrain from work to celebrate Rosh Chodesh, and as to whether this is an optional custom or a halachic obligation. The Beur Halachah concludes that it is the general consensus that women must refrain from some kind of work, in particular heavy work, in order to make the day special and different.
Friday, February 26, 2010
PURIM
On Purim, we read the Scroll of Esther (מְגִלַּת אֶסְתֵּר), the fascinating biblical story describing the miraculous salvation of the Jewish people.
• Achashverosh (אֲחַשְׁוֵרוֹשׁ) - the king of 127 countries, who held a six-month-long feast to “celebrate” the destruction of the Jewish Temple.
• Vashti (וַשְתִּי), the queen who disobeyed Achashverosh and refused to attend the feast wearing “only her crown” (a crime for which she was executed).
• Haman (הָמָן), the villain advisor of King Achashverosh, who made a “Pur” (פּוּר, lottery) to choose the day to kill the Jews. The chosen date was the 13th day of the month of Adar (י"ג אֲדָר).
• Mordechai (), an esteemed member of the Sanhedrin (Jewish high court) who lived in Shushan after being expelled from Jerusalem by Nebuchadnezzar, King of Babylon. Mordechai overheard the king's servants plotting to kill him; the servants were hanged and Mordechai’s name was recorded in the king's private diary.
• Esther (אֶסְתֵּר), an orphan Jewish girl, raised by her cousin Mordechai, also known by her Hebrew name, Hadassah (הֲדַסָּה). She became the queen, and risked her life to convince the king to save the Jewish people.
As the key turning point of the story unfolds: Haman enters the palace to ask the King's permission to hang Mordechai. At that moment, Achashverosh was pondering how to reward Mordechai for uncovering the guards’ assassination plot. Haman, thinking that the King wants to reward him, suggests that one of the King's highest officers should dress the man with royal robes and lead him on horseback through the city, calling out: "This is what is done for the man whom the King wants to honor" - כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ. Much to Haman’s surprise, the king orders Haman to dress Mordechai in royal robes and lead him on a horse through the city. The following day, at Esther's (second) party, Esther reveals her Jewish identity and points to Haman as engineering the plan to destroy her people. The furious king orders Haman hung on the gallows that he’d prepared for Mordechai. The Jews are permitted to defend themselves, and on the day that the Jews were to be destroyed, they instead celebrate a victory over their enemies. Mordechai sets the next day – the 14th of Adar – as a holiday called "Purim" (from the word פּוּר) to be celebrated every year. (In Jerusalem, Purim is celebrated on the 15th of Adar.) Today, we celebrate with costumes, noisemakers, and a feast that includes wine and Hamantashen, special filled cookies that resemble Haman's ears. We give gifts of food to our friends, and money to the poor. We read the Megillat Esther twice (once in the evening, and once in the morning) and use a special noisemaker () every time Haman’s name is mentioned.
Many people start celebrating even before Purim, with the beginning of the Hebrew month of Adar. As the expression goes, - “When Adar arrives, we increase our joy.”
• Achashverosh (אֲחַשְׁוֵרוֹשׁ) - the king of 127 countries, who held a six-month-long feast to “celebrate” the destruction of the Jewish Temple.
• Vashti (וַשְתִּי), the queen who disobeyed Achashverosh and refused to attend the feast wearing “only her crown” (a crime for which she was executed).
• Haman (הָמָן), the villain advisor of King Achashverosh, who made a “Pur” (פּוּר, lottery) to choose the day to kill the Jews. The chosen date was the 13th day of the month of Adar (י"ג אֲדָר).
• Mordechai (), an esteemed member of the Sanhedrin (Jewish high court) who lived in Shushan after being expelled from Jerusalem by Nebuchadnezzar, King of Babylon. Mordechai overheard the king's servants plotting to kill him; the servants were hanged and Mordechai’s name was recorded in the king's private diary.
• Esther (אֶסְתֵּר), an orphan Jewish girl, raised by her cousin Mordechai, also known by her Hebrew name, Hadassah (הֲדַסָּה). She became the queen, and risked her life to convince the king to save the Jewish people.
As the key turning point of the story unfolds: Haman enters the palace to ask the King's permission to hang Mordechai. At that moment, Achashverosh was pondering how to reward Mordechai for uncovering the guards’ assassination plot. Haman, thinking that the King wants to reward him, suggests that one of the King's highest officers should dress the man with royal robes and lead him on horseback through the city, calling out: "This is what is done for the man whom the King wants to honor" - כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ. Much to Haman’s surprise, the king orders Haman to dress Mordechai in royal robes and lead him on a horse through the city. The following day, at Esther's (second) party, Esther reveals her Jewish identity and points to Haman as engineering the plan to destroy her people. The furious king orders Haman hung on the gallows that he’d prepared for Mordechai. The Jews are permitted to defend themselves, and on the day that the Jews were to be destroyed, they instead celebrate a victory over their enemies. Mordechai sets the next day – the 14th of Adar – as a holiday called "Purim" (from the word פּוּר) to be celebrated every year. (In Jerusalem, Purim is celebrated on the 15th of Adar.) Today, we celebrate with costumes, noisemakers, and a feast that includes wine and Hamantashen, special filled cookies that resemble Haman's ears. We give gifts of food to our friends, and money to the poor. We read the Megillat Esther twice (once in the evening, and once in the morning) and use a special noisemaker () every time Haman’s name is mentioned.
Many people start celebrating even before Purim, with the beginning of the Hebrew month of Adar. As the expression goes, - “When Adar arrives, we increase our joy.”
12 Adar, 5770 ( Friday, February 26, 2010 )
Today in Jewish History
Dedication of Herod's Renovated Temple (11 BCE)
After 334 years, the 2nd Holy Temple in Jerusalem (Adar 3) was in disrepair. In the year 19 BCE, King Herod I floated the idea of rebuilding and renovating the Temple. Though many Jews were wary of Herod’s motives, the renovation was completed eight years later. The new structure was magnificent, causing the Talmud to state: "He who has not seen Herod's edifice has not seen a magnificent edifice
Dedication of Herod's Renovated Temple (11 BCE)
After 334 years, the 2nd Holy Temple in Jerusalem (Adar 3) was in disrepair. In the year 19 BCE, King Herod I floated the idea of rebuilding and renovating the Temple. Though many Jews were wary of Herod’s motives, the renovation was completed eight years later. The new structure was magnificent, causing the Talmud to state: "He who has not seen Herod's edifice has not seen a magnificent edifice
Sunday, February 21, 2010
Parshah Tetzaveh (Exodus 27:20-30:10)
This week’s parashah gives a detailed description of the Kohanim’s garments. Each garment with its deep symbolic significance must also be exquisite and splendid in appearance. “You shall make garments of holiness for Aharon your brother for glory and for splendor” (Shemot 28:2). Rabbi S.R. Hirsch explains that whereas the word glory expresses the spiritual and ethical virtue of the Kehunah, the word splendor adds the element of beauty. Thus, it is clear that according to the Torah a dignified outward appearance goes hand in hand with inner spiritual attainment.
Must We Be Well Dressed?
In his description of the Woman of Valor, King Shlomo, likewise, highlights the importance of being well dressed: “Luxurious bedspreads she made herself, fine linen (shes) and purple (argaman) are her clothing” (Mishlei 31:22). It is interesting to note that fine linen and purple (shes v’argaman) are the same materials used for the garments of the Kohanim: “They shall take the gold, and the blue purple, and the red purple, (argaman) and the crimson, and the fine linen (shes)” (Shemot 28:5). Thus, our comparison between the Woman of Valor and the Kohen Gadol from Parashat Terumah (on page 69) can be extended to comprise not only her home and work, but her clothing as well. This is, moreover, alluded to in the verse which reads, “She seeks wool and linen” (Mishlei 31:13), since only the Kohen Gadol is permitted to wear a mixture of these materials. (The garments of the Kohen Gadol are excempted from the prohibition to wear a mixture of wool and linen called shatnes). Just as the Kohanim are commanded to dress “for glory and for splendor,” it is not becoming for a woman to neglect herself like a self-sacrificing shemata (doormat) dressed in shapeless hand-me-downs. The woman of valor understands the importance of dressing in a dignified manner.
Must We Be Well Dressed?
In his description of the Woman of Valor, King Shlomo, likewise, highlights the importance of being well dressed: “Luxurious bedspreads she made herself, fine linen (shes) and purple (argaman) are her clothing” (Mishlei 31:22). It is interesting to note that fine linen and purple (shes v’argaman) are the same materials used for the garments of the Kohanim: “They shall take the gold, and the blue purple, and the red purple, (argaman) and the crimson, and the fine linen (shes)” (Shemot 28:5). Thus, our comparison between the Woman of Valor and the Kohen Gadol from Parashat Terumah (on page 69) can be extended to comprise not only her home and work, but her clothing as well. This is, moreover, alluded to in the verse which reads, “She seeks wool and linen” (Mishlei 31:13), since only the Kohen Gadol is permitted to wear a mixture of these materials. (The garments of the Kohen Gadol are excempted from the prohibition to wear a mixture of wool and linen called shatnes). Just as the Kohanim are commanded to dress “for glory and for splendor,” it is not becoming for a woman to neglect herself like a self-sacrificing shemata (doormat) dressed in shapeless hand-me-downs. The woman of valor understands the importance of dressing in a dignified manner.
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