TEMPLE EMANUEL

CHERRY HILL, NEW JERSEY

SHABBAT SHALOM FROM TEMPLE EMANUEL

WE HOPE THIS WILL ADD TO YOUR FAMILY'S ENJOYMENT OF SHABBAT

Shabbat March 13, 2010 / 27 Adar 5770

Vayakhel - Pekuday, Exodus 35:1 - 40:38 

PARASHA OVERVIEW

• Moses teaches the rules of Shabbat. (35:1-3)
• Moses asks the Israelites for a donation of gifts and those who are skilled help build the Mishkan [Tabernacle] under the direction of Betzalel and Oholiab. (35:4-38:20)
• A statistical summary of the materials used for the Tabernacle and an account of producing the priestly vestments are recorded. Moses blesses the Israelites for the work they did. (38:21-39:42)
• Upon God's instruction, Moses sets up the Mishkan and the priests are anointed and consecrated. (40:1-33)
• A description is given of a cloud that covers the Mishkan by day and a fire that burns by night, indicating God's Presence therein. (40:33-38)

Each year according to the Jewish calendar, the Torah is read in its entirety. Since there are more Torah portions than Sabbaths, certain Torah portions are combined several times during the year in order to make sure that the entire Torah is completed. This Shabbat is one of those times that we read a double portion.

This week's Torah portions are Vayakhel and Pekuday. Vayakhel begins "And Moses congregated (vayakhel) the entire community of Israel" (Exodus 35:1) to remind them to observe Shabbat and that on Shabbat they are not to do any work or light any fires. The people are asked to bring gifts of beautiful yarns and fabric, jewelry and gem stones, animal skins, spices and oils for the construction of the mishkan (tabernacle). Everyone who is skilled is invited to help build and decorate the mishkan under the direction of Betzalel and Oholiab. The second parasha Pekuday begins - "And these are the records (pekuday) of the mishkan" (Exodus 38:21) which give a very careful accounting of how much gold, silver and copper were used in the construction of the mishkan and how the garments of the priests were made. As God directs Moses, the mishkan is dedicated on the first day of the month of Nisan, in conjunction with the anointing of Aaron and his sons as priests and the offering of sacrifices.

After the dedication, the people know that God is dwelling inside the mishkan whenever a cloud hovers above the Tent of Meeting. If the cloud lifts, it is a sign that the Israelites should follow it and continue on their journey. Pekuday is the last parasha in Exodus (Shemot), which is the second book of the Torah.

COMMENTARY

When accounting for the amount of silver used in the construction of the tabernacle, parasha Pekuday states that every person over twenty years old should give one-half shekel (Exodus 38:26). This half-shekel contribution is different than the gifts that people were asked to give in Vayakhel, where "everyone whose heart is so moved shall bring them" (Exodus 35:5). The half-shekel was a tax that the people were required to pay for the upkeep, maintenance and administration of the tabernacle. In Vayakhel, people gave materials to build the mishkan. In fact, they gave so much that the artisans told Moses "The people are bringing more than is needed for the tasks entailed in the work that God has commanded to be done" (Exodus 36:5).

TABLE TALK

The word tzedakah is often translated as "charity", but its roots come from theword tzedek or righteous. Giving tzedakah is doing what is right, what is expected of us, an obligation. What do you think is the difference between giving tzedakah and giving from your heart? Can you give some examples of giving from your heart that don't include giving money? Do you feel differently about these two kinds of giving? Which one is easier? Which one do you do more often? Ask the adults at your table how they classify their temple membership dues. Ask them to explain why.

Most of the two Torah portions we read this week deal with the building of the tabernacle. Vayakhel begins, however, with the reminder to observe the Shabbat, implying that the Shabbat is even more important than the tabernacle. According to the Mishnah, there are 39 types of labor that are prohibited on Shabbat. These include the types of creative "work" that was associated with building the mishkan. - work that created something or changed something from one form into another. Give some examples of "work" that would be considered prohibited according to this definition. In Genesis 1:1-31 and 2:1-3 (pages 18-20 of Plaut's Torah Commentary), God creates the world in six days and rests on the seventh. After each act of creation, God looked at the result and "saw that this was good". Can you see any connection between the story in Genesis and this week's parasha? How can not doing certain types of labor enable us to look at our own work? How can it help us look at the world around us that God has created? Are there things that you and your family do differently on Shabbat than on the other days of the week? Can you agree to stop one form of prohibited work on Shabbat from now on?

Exodus 37:17-24 gives the details of the seven branched menorah that Betzalel made of pure gold. If you read these verses (on pages 673 - 674 of Plaut's Torah Commentary), you'll find that the branches, cups and petals of the menorah are compared to those of an almond tree. Almond trees are the first trees to flower in Israel. They are unusual because their flowers appear before any leaves sprout on their branches. The almond is a symbol of hope and beauty. Why would God want a menorah in the tabernacle that resembled of a flowering tree? Can you think of any other references to trees in our Jewish tradition? Why do you think that the Torah is called the "Tree of Life"?

DID YOU KNOW...that many people put money into a tzedakah box before the lighting of the Shabbat candles on Friday evenings? Many do this as a way to contribute to the Jewish community and to acknowledge how grateful they are to be able to celebrate Shabbat.

Mirror, Mirror on the Wall, Who’s the Fairest of Them All?  by Laura Geller

This week’s double Torah portion, Vayakhel and Pekuday, is very familiar because much in it repeats what we read several weeks ago. In the earlier portions, God commands Moses to erect a Mishkan, a portable sanctuary, with all the ritual objects furnishing it ? the Ark, the menorah, the sinks for the priests to wash before they begin their daily tasks ? and then gives detailed instructions about the priestly vestments.

In this week’s portion, the Torah tells us that the people did exactly as God commanded Moses. But instead of reporting: “And Moses did as God commanded,” the text provides another very detailed description of each of the objects and clothes, repeating with great specificity everything we’ve already heard. Dr. Carol Meyers labels the earlier instructions “prescriptive Tabernacle texts” because they prescribe what is to be done, while our portions, which describe the implementation of the instructions, are called “descriptive Tabernacle texts” (see The Torah: A Women’s Commentary, ed. Tamara Cohn Eskenazi and Andrea L. Weiss [New York: URJ Press, 2008], p. 521). What separates the two accounts is the sin of the Golden Calf.

Why does there need to be such detail? Maybe it is to reassure us that even after such an egregious sin as the idol worship of the Golden Calf, not only has God forgiven us, but also, we’ve finally gotten it right. We shouldn’t worship a golden idol, but we can use gold and other valuable resources to symbolize God’s presence among us through the Mishkan. And apparently we did, as we read: “. . . all the artisans who were engaged in the tasks of the sanctuary came . . . and said to Moses, ‘The people are bringing more than is needed for the task entailed in the work that YHVH has commanded to be done.’ Moses thereupon had this proclamation made throughout the camp: ‘Let no man or woman make further effort toward gifts for the sanctuary’ ” (Exodus 36:4–6).

But perhaps we are simply meant to learn that attention to detail is important. Anyone who has ever remodeled a home or redecorated a room knows how many details are involved: color, texture, shape, size, material, and so on.

There is one detail that I have always found fascinating. “He made the laver [sink] of copper and its stand of copper, from the mirrors [mar’ot] of the women who performed tasks at the entrance of the Tent of Meeting” (38:8). B’mar’ot hatzov’ot literally means “the mirrors of legions,” but as The Women’s Torah Commentary explains, because hatzov’ot is grammatically feminine, the text must be talking about women (see The Torah: A Women’s Commentary, p. 536).

Rashi, the famous eleventh century commentator, notices that only here in the whole story of the making of the Mishkan do we have an account of a specific gift and what it was used for. He imagines a dialogue between Moses and God:

“Mirrors?” Moses demands of God, “The women are bringing mirrors? How dare they bring these trinkets of vanity into a holy place? I forbid it! Mirrors just lead to lustful thoughts!”

But God intervenes: “Accept them, for these are more precious to me than anything because through them the women set up many legions [i.e., through the children they gave birth to] in Egypt.” When their husbands were weary from backbreaking labor, the women would go and bring them food and drink. Then the women would take the mirrors and each one would see herself with her husband in the mirror, and she would seduce him with words, saying, “I am more beautiful than you.” And in this way they aroused their husbands’ desire and would copulate with them, conceiving and giving birth there, as it is said: “Under the apple tree I aroused you” (Song 8:5). This is [what is meant by] that which is said, “with the mirrors of those who set up legions, that is, the mirrors of those who had lots of children” (see Rashi on Exodus 38:8).

Imagine what it must have been like for the Israelite men forced to do backbreaking, demeaning work. Their spirits were destroyed; they had lost all hope for the future. It was the women who kept the men’s will to live alive. Even in those horrible circumstances, the women would beautify themselves with the help of these mirrors, using makeup from with whatever dyes and rouges they could find, making themselves attractive to their partner. When the men came home, exhausted and dehumanized, their wives would arouse them by flirting, by playing erotic games, by looking with their husbands into the mirrors, by teasing “which one of us is more attractive?”

These women didn’t give up hope for a different future. They were responsible for our spiritual survival. It was their initiative, courage, and faith that led to the next generation. Perhaps because of that the Talmud tells us: “It was because of the righteousness of the women that we were redeemed from Egypt” (Babylonian Talmud, Sotah 11b).

That detail about the mirrors reminds us of the special role that women played in the liberation of our people, and that detail links this story to Passover.

That link is important because this is a special Shabbat, Shabbat HaChodesh, the Shabbat when we announce the upcoming month of Nisan, which begins on Tuesday. Nisan is the month in which we celebrate Passover.

The Book of Exodus concludes with Pekuday. The portable Tabernacle is ready. A cloud rests on it by day; by night a pillar of fire, “in the view of all the house of Israel through their journeys” (Exodus 40:38).The journey continues.

And we take with us on that journey the attention to detail that reminds us about hopefulness even in dark times. We carry God with us as we look forward to the future.

Chazak chazak v’nit’chazeik.

From strength to strength, may we strengthen each other.

Rabbi Laura Geller is the senior rabbi at Temple Emanuel of Beverly Hills in Beverly Hills, California.

Rest Stop by Daniel Gropper

Rabbi Geller reminds us that Torah is best understood when we slow down and pay attention to the small details. Amidst the detailed descriptions found in this double portion, it is easy to overlook the specific gift of the mirrors or any other small linguistic change found in Vayakhel and Pekuday.

The small detail that catches my eye is the final word of Exodus. “For over the Tabernacle a cloud of the Eternal rested by day, and fire would appear in it by night, in the view of all the house of Israel throughout their journeys — b’chol mas’ei’hem ” (Exodus 40:38). Notice that the text uses the plural, journeys. Given that the entire wilderness trek took our ancestors from Egypt to the Promised Land, wouldn’t it make more sense to say, “throughout their journey?” If I fly to Israel through London, I consider it a single journey, not two separate ones. What is going on here?

Rashi looks at this and asks the same question. He says, “The place where they camped was also known as a journey — a masa.” What? Since when is a rest stop a journey? Rashi comes to this because two verses earlier, it says that Israel journeyed when the cloud lifted and here, when the cloud of God’s glory remained in place, it was also called a journey. In other words, things don’t just happen when you are moving, they also happen when you are at rest. The place of rest is as much its own journey as a place of movement. There is something to be learned, gleaned, and discovered in every experience. Woven together these form one larger journey of life. Our task is to notice that things happen when we are at rest, just as they happen when we are in motion.

But I like to also think that the text speaks to us as an ever-living document. Bringing the grand sweep of Jewish history and memory to mind, these last words of Exodus still ring true and the plural form of this word helps to illuminate its meaning: the God who brought us out of Egypt and through the wilderness is still very much with us, throughout all of our journeys, be they individual, communal, or generational. Maybe that’s why we were to donate mirrors, to reflect on where we can find God, wherever we might go.

Chazak chazak v’nit’chazeik — May we be strengthened through this journey of Torah.

Rabbi Daniel Gropper is the spiritual leader of Community Synagogue in Rye, New York.

EVERY ROLE IS VITAL by Adam Lieberman

Gold, silver, and copper all served different purposes in the construction of the Tabernacle. In fact each metal was actually dependent upon the other metals in order for their own purpose to be realized. For example, the gold was used to construct the ark that housed the Torah, but the ark needed to have a courtyard around it in order to protect itself -- which needed the silver and copper in order for it to be made.

Each and every one of us, on some level, all want to change the world. But sometimes we feel that compared to others our contributions are not as significant. But the exact opposite is true. This is because for in order for someone else to help, they almost always depend upon other people doing their part. We all must contribute in the way that God enabled and empowered us to do so. If we don't, it literally prevents others from doing their part.

Sometimes we doubt if we really have what it takes to make a difference, and we further question this if we compare our talent and resources to other people we see making a difference. But this is only half the story.

Every project or cause that was ever completed had many people who made it happen other than those who were "front and center" upon it's completion. It might be the one's who envisioned the project, those who labored in it's every detail, or maybe it was the one who rescued the project after the initial excitement faded. The bottom line is that all of these people are why the project succeeded. But again, they were all individually dependent upon someone else to do their part or there literally would be no place for their contribution.

Think about it. Who could a philanthropist give his or her money to if no one came up with new and exciting ideas?

Don't make the mistake of thinking that your contribution isn't going to make a difference. Just like in the days of the tabernacle you have the responsibility to contribute in relation to your ability. Whether God gave you gold, silver, or copper you're obligated to give what you can. And remember, the one who donates gold can only do so if the one who has copper gives as well. So, no matter what metal you have to give- - whether it's your money, time, or assistance -- take much happiness in knowing that not only are you giving in the exact measure God wants you to but you also lay the foundation for allowing so many others to give as well.

Adam Lieberman runs a non-profit foundation which helps Jews of all backgrounds to see the beauty and relevance of their heritage.

Chazak, Chazak, V’nitchazeik: The Only Answer We Have by Joshua M. Davidson

The phrase Chazak, chazak, v'nitchazeik can also mean "Be strong, be strong, and we will strengthen one another."

Not long ago, a man walked into my study and told me his wife had just been diagnosed with breast cancer. The doctors did not yet know the extent of it: whether it was encapsulated or had metastasized, whether it was operable or not. He has four children of varying ages, who are only beginning to absorb the severity of the news. He knows that somehow he is going to need to be strong for his wife and for them. But how can he be strong, he asks me, when he is so afraid?

Now how do you answer that?!

I considered invoking God as a source of strength, but given the clear injustice of his wife's illness, I decided to leave God out of it . . . for the moment. Instead I just said, "We will take this journey together. I don't know where it will lead us. But we'll get there together."

Chazak, chazak, v’nitchazeik: sometimes it's the only answer we have.

As I look back on that conversation (one I've had too many times before) and as I consider the end of ParashatVayakheil/P'kudei , the refrain Chazak, chazak, v'nitchazeik holds new meaning for me.

In describing God's presence descending upon the wilderness sanctuary, Exodus 40:34−38 signals what each of our sanctuaries is meant to be: a refuge where those who are broken and hurting know they can come for healing and strength, where they can feel a sense of God's presence in the outstretched hands of others.

According to Rashi, when their work on the Tabernacle was done, Moses blessed the Israelites saying: "May it be God's will that the Divine Presence rests on the work of your hands" (Rashi on Exodus 39:43). May the Divine Presence rest on the work of our hands, and may our hands be strong for those who need us. Chazak, chazak, v'nitchazeik.

Rabbi Joshua M. Davidson is the senior rabbi at Temple Beth El of Northern Westchester, Chappaqua, New York.

GLEANING CORNERS FROM OUR PERSONAL FIELDS by Jenny Romalis

Imagine your congregation without a building to pray in. Then imagine your rabbi announcing, "Everyone, please donate your possessions so we may build a sanctuary." Then try to imagine your congregants giving such copious amounts of gold, silver, jewels and other precious items to be converted into a sanctuary that your rabbi has to cry, "STOP! We have enough!"

This scenario happens in Parashat Vayakhel. The incredible giving of tzedakah to build the Tabernacle leaves Moses and the creative artists Betzalel and Oholiab reeling. People enthusiastically donate from their personal precious-metal and an acacia-wood collection until there is more than enough with which to work.

We are taught that tzedakah is an obligation, but clearly the Israelites go beyond the call of duty. Should we look at this as an exaggerated fable, or should we try to incorporate it into real 1990s personal philanthropy? There are, I believe, ways to do so:

Living in the Midwest for a few years has taught me that saving the corners of one's field for the stranger, orphan, or widow is indeed possible. This can be done without a field, too. Every night when you empty your pockets, leave the corners of your metaphorical field by putting all your loose change into a jar. When the jar is full, buy groceries for a food pantry.

Even the busiest of us can squeeze out one hour during the week. Yes, we can. Use the hour to volunteer for a local agency or on a less physically active scale, simply read and become aware of causes that can use your help in the future. Find your own cause! Do this as a family and make your hour richer by including your sibs, kids, significant others, parents, and other relatives.

We are also obligated to take care of ourselves and glean a corner for us now and then: Buy a book, cook some delicious soup, listen to music, take an energizing walk, and absorb the fascinating world in which we live. We appreciate more when we ourselves are healthy. The Israelites created a breathtakingly beautiful place, suitable for their individual spirituality to find root and grow. If the place hadn't existed, they would not have been able to serve God the way they wished.

If we aren't healthy, it is hard to turn to God with a clear soul. We become more willing to give with our hearts when our hearts are pumping good blood through our bodies.

The Torah states that all those who gave to the construction of the Tabernacle were "wise-hearted" (Hertz), "wise of mind" (Plaut), and possessed "hearts that moved them to give" (Fox). The Israelites are truly role models for us. Let us be as giving with our tzedakah in our obligation to take care of ourselves, our families, and the world around us.

Jenny Romalis is the director of education at Sinai Temple in Champaign, Illinois.

D’var Torah

Our connection with God often seems elusive. Now several generations have lived through amazing scientific discoveries that allow us to understand so much of our world. Yet, we are not yet able to prove scientifically that God exists. Our ancestors were given a gift: The Israelites were able to experience God's real and awesome might. We do not always see the grand miracles they did. Yet if we choose to see the daily miracles around us and if we work to create a relationship with the Divine, we can also have a special connection with God. Our definition of miracle and God-encounter needs to change from that which the Israelites experienced. Too often we, adolescents and adults alike, are so caught up in needing proof that we do not stop to appreciate what God has provided for us. Perhaps it is time to change the prism we use to perceive God. Of course, like Moses, there will be times when we cannot approach God, either due to obstacles within ourselves or the obstacles God places before us. However, as stated in the Yalkut Eliezer, we need to remember God's Presence both in good times and when life seems most difficult. At any moment, our lives can take a turn, for better or for worse. Our job is to experience and appreciate God in our lives on a daily basis and when we have an intense moment with the Divine.

It is interesting that when we started the Book of Exodus, the Israelites were enslaved. God shows us that intense experience of getting the Israelites out of Egypt. Now, at the end of Exodus, God's Presence appears to be a constant for the Israelites. May we all learn to appreciate the presence of God in our lives. Chazak, chazak, v'nitchazeik.

Lisa Lieberman Barzilai, RJE, is the regional educator for the UAHC Greater New York Council of Reform Synagogues.

FAMILY PARSHA FOR PARENTS AND KIDS FROM THIS WEEK'S TORAH PORTION

We all have special talents -- things that we are good at and know how to do. But it's up to us to choose the best way to use them.

The Torah relates how the Jewish people constructed all of the holy and beautiful fixtures and utensils needed for the Tabernacle sanctuary -- their place of connection with God as they travel in the wilderness.  God told Moses to give the job to Betzalel and other "wise-hearted" men and women who had special talents in all the crafts needed.

We can learn from this to try to search out our own special talents and think of ways to use them to do good.

In our story a girl discovers a way to put her talents to good use.

STORY

"Laugh-Track"

Joanie was what people called "naturally funny." She just seemed to know exactly what to say or do to make a person laugh. This made her very popular with her friends but not so popular with some of her teachers, because it was very hard to teach a class when everybody was cracking up over one of Joanie's antics.

One day, during a geometry test, all the kids were quietly taking their exams when the teachers suddenly heard giggling from the back of the classroom. She looked up and saw Joanie sprawled out on the floor next to the pencil sharpener.

"Joanie, what's going on? Are you okay?" the teacher asked.

"Oh, I'm fine," smiled the girl. "I was just on my way to sharpen my pencil when my foot fell asleep. I'm just waiting for it to wake up!"

The class who had been pretending not to pay attention, burst into laughter. The teacher's face turned red. "Joanie," she said. "You're disrupting the class. I would like you to 'wake-up' your foot and go to the principal's office right now."

The girl frowned, picked herself up and made the familiar trek down the hall. She swallowed hard as she knocked on the tall frosted glass door.

"Come in," said Mrs. Harris, the school principal.

The girl opened the door.

"Joanie, you've been sent here again!" sighed the middle-aged woman.

Joanie shrugged. "I really didn't do anything," she said. "I was feeling bored and the class seemed so serious. I just wanted to … lighten things up a bit."

Mrs. Harris raised her eyebrow. "Joanie, you certainly do have a talent to 'lighten things up,' but there's a time and a place for everything. What are we going to do with you?" she asked. Suddenly, the principal's eyes lit up. "I think I have just the idea," she said.

Mrs. Harris picked up the cordless phone sitting on her desk. She went into her back office and a few minutes later came out smiling. "Joanie," she said. "I think we may have found a way to put your comedic talents to good use, and keep them out of the classroom. That is, if you're interested?"

The girl, full of curiosity, nodded eagerly.

"Well," continued the principal. "I just spoke to Mr. Salenger, the director of the Golden Years Nursing Home down the road. In the past he had mentioned to me how sad and lonely some of the older people are who live there. I just told him that I might have the perfect candidate to help cheer them up. If you agree, I'm willing to let you make it your term research project to go there for one class period, three times a week, and spend time with the residents of Golden Years. Your job would be to try to bring a smile and some light to some of these lonely people. What do you say?"

Joanie couldn't contain herself. "I'd love to!" she blurted out.

The next day, Joanie went to the nursing home. At first many of the elderly people hardly even seemed to notice her. But her charm and her talent to make people smile slowly won them over. When the time came for her to leave, one lady in a wheelchair said to her, "Young lady I don't know how you did it. But in no time you were able to bring laughter to myself and some of my friends who had barely smiled in years! Bless you and please come back soon!"

Joanie felt great and realized she had found a perfect way to put her talents to good use.

DISCUSSION QUESTIONS

Ages 3-5

Q. How did Joanie feel when the principal asked her if she wanted to visit the nursing home and cheer people up?

A. She felt very excited because she was going to be able to put her talents to good use.

Q. How did the old people feel after Joanie came to visit them?

A. They were happy and grateful that someone came who knew how to make them smile. Joanie was perfect for the job.

Ages 6-9

Q. Do you think the principal found a good solution for Joanie? If so, what was good about it?

A. It was a very creative and positive solution because it took into consideration Joanie's talents and personality and found a way for her to use them for the good. The principal didn't just tell her to try to be somebody she wasn't, but rather to act like herself, and to direct her talents in a way that was positive.

Q. Do you think that a person can change his personality if he wants to?

A.  Each person is born with certain personality traits, talents, and types of things they are naturally drawn to.  It's possible to change parts of our personality if you're willing to put in a lot of hard work. One way to work on becoming a better person is to look at the personality traits we already have and to think of the most positive ways to express them. That is just what Joanie did when she was able to express her need to make people laugh positively by cheering up the people in the nursing home, instead of negatively by disrupting her classes. 

Q. What do you think may be your gift to the world? Do you have a special talent that you can use in a positive manner?

Ages 10 and up

Q. Can every talent or personality trait be used both positively and negatively?

A. Talents and personality traits are neutral. It's how we use them that makes all the difference. Our Sages give the example of a person who has a natural inclination to draw blood. He may choose to become a great surgeon who saves lives or a murderer! In both cases he is expressing his inclination but in totally opposite ways. Even though each of us is born with certain inclinations, God gives us free choice of how we are going to use them.  

Q. How can we discover what are our unique talents and abilities that we are meant to uplift for good use?

A. We all have many parts to our personality. Yet each of us, if we really think about it, will discover patterns of behavior we often repeat and feel especially drawn to. One person may feel a need to lead. Someone else a need to help or as in the story, a need to make others laugh. Often God "speaks" to us through these feelings and lets us know that this is our special talent, the special "point of light" that we can develop to bring good into the world.

Q. Illustrate how someone who is naturally quiet, or energetic, or dramatic could use these traits for the good?

Q. What do you think may be your gift to the world? Do you have a special talent that you can use in a positive manner?

Shabbat Shalom,

Mayda Clarke