Kol Ramah

Parashat Va-yiqra [Lev. 1:1-5:26] in a sense takes up where Exodus 40:38 left off. The last passage in Exodus informs us [Exod. 40:35] that “Moses could not enter the Tent of Meeting, because the cloud had settled upon it and the Presence of the Lord filled the Tabernacle.” Leviticus begins, “The Lord called to Moses and spoke to him from the Tent of Meeting, . . . “ We discussed the features of Leviticus which spoke to us [it is my favorite book in the Torah] and what the sacrificial system outlined in the parashah could say to us in 5785/2025. We also considered the nature of the divine-human dialogue: how does it manifest itself? what is it for? and the like.

As has been the case since 10/07/23, we are ever mindful of the hostages, dead and alive, who remain in Gaza and who need to be returned to their families. We also keep in mind the soldiers defending Israel as part of Israel’s Defense Forces, may they be removed from harm's way. In this month of historic redemption may we witness the redemption of the captives. Shabbat Shalom.

Parashat P’qudai [Exodus 38:21-40:38] concludes the book of Exodus. It also coincides with Shabbat Ha-Hodesh, the fourth special shabbat preceding Passover [beginning this year, Saturday night, April 12]. We spent some time discussing the end of the Book of Exodus, with the erection of the mishkan, and what that might mean for our understanding of the book as a whole. We also discussed the maftir reading for Ha-Hodesh [Exodus 12:1-20], considering the significance of the calendar.

We remain ever mindful of the hostages, dead and alive, who remain in Gaza. May they be restored immediately to their families. We also keep in mind the soldiers defending Israel as part of Israel’s Defense Forces, may they be removed from harm’s way. Shabbat Shalom.

This week’s parashah is Va-yaqhel [Exodus 35:1-38:20]. It is also Shabbat Parah, the third special Shabbat before Passover. Shabbat Parah always falls the Shabbat before Shabbat Rosh Hodesh Nisan or, as this year, two shabbatot before Rosh Hodesh Nisan.

The weekly parashah is often combined with next week’s parashah [Pequdai] to conclude the reading of Exodus with a flourish, the entire construction of the mishkan [Tabernacle]. This year they are read separately. It may seem familiar because the description of the construction closely follows the description of the plans for the mishkan which were featured three and two weeks ago, in parashat T’rumah and parashat T’tzavveh.

Our discussion focused on the first verse of the first aliyah [the first verse of the parashah, Exodus 35:1] and the first verse of the second aliyah [Exodus 35:21]. We compared the construction of the mishkan with the making of the Golden Calf and discussed what motivates gift giving. How are we to understand why the Israelites gave so generously? As is often the case, other topics and ideas emerged, including a reference to the O. Henry story, The Gift of the Magi.

We remain ever mindful of the hostages, dead and alive, who remain in Gaza over 530 days since the war began. May they be restored immediately to their families. We also keep in mind the soldiers defending Israel as part of Israel’s Defense Forces, may they be removed from harm’s way. Shabbat Shalom

Parashat Ki Tissa [Exodus 30:11-34:35] is perhaps best known for the episode of the Golden Calf and the repairs entailed by that grievous sin. Our conversation focused on the לוחות, generally understood as the stone tablets on which were incised the Ten Commandments. We discussed the significance of the material, stone, as compared with papyrus in Egypt and parchment in Israel; the stone seems to reflect the Babylonian preference for clay tablets. What did these tablets look like? Did they, or how did they, function in ancient Israelite society?

We also took some time to discuss an aspect of Megillat Esther, since Purim is Thursday night and Friday [March 13-14]. In particular, the last verse of chapter 8, where it is recorded “And many of the people of the land professed to be Jews, for the fear of the Jews had fallen upon them.” What does it mean to be מתיהדים, [mityahadim, in which one can see the root yehudi (Jew)], “to profess to be Jews”?

We remain ever mindful of the remaining hostages, dead and alive, in Gaza, and the moral and spiritual imperative to bring them home to their families, as well as of the soldiers who defend Israel as members of the Israel Defense Forces.

Shabbat Shalom.

Parashat T’tzavveh [Exodus 27:20-30:10] coincides with Shabbat Zakhor, the second of the four special shabbatot before Passover, each with its own maftir [Deuteronomy 25:17-19] and haftarah [1 Samuel 15:2-34]. The weekly Torah reading picks up where last week’s left off, continuing the discussion of the provisioning of the Tabernacle. In particular, we discussed the clothes of the high priest and what they might mean. In addition, we discussed the maftir, with its call to annihilate Amalek, together with the parallel text in Exodus 17:8-17, which describes the original battle [and is read on Purim morning]. How should we refer to our enemies, if at all. These are some of the topics which engaged.

We are ever mindful of the hostages, both dead and alive, and the need for their return to their families now, and of the soldiers who defend Israel as part of the Israel Defense Forces, may they be removed from harm’s way.

Shabbat Shalom.

Parashat Mishpatim is called The Covenant Code by biblical scholars. It has, as Jeremy notes, over 50 commandments. The laws are both many and varied, regulating all spheres of human life. During this difficult week, we spent a lot of time in our conversation seeking out comfort. On the face of it, Mishpatim might seem an unlikely source of comfort, but we offer avenues wherein comfort might come. At the end, we discuss the two words נעשה ונשמע [na’aseh v-nishma, Exod. 24:6], often translated as “we will do, we will understand”, which seems to reverse the normal or usual way we act, with understanding preceding action.

We remain ever mindful of the hostages still in captivity, may they be returned speedily to their families, and to the soldiers defending Israel as part of the Israel Defense Forces, may they be removed from harm’s way.

As Eliot notes, Parashat T’rumah [Exodus 25:1-27:19] begins the 2nd half of the Book of Exodus and is concerned mostly with the planning for and construction of the mishkan, the portable tabernacle which accompanies the people in their wandering in the wilderness. The purpose of the mishkan and how it fits into the larger religious life of the people is the basis of part of our conversation. We also take up the plans for the ark and its symbolism. We consider the roles of Moses, who conveys the plans for the mishkan to the people, and B’tzalel and Oholiab who actually construct it.

This Shabbat is Rosh Hodesh Adar [the second day of Rosh Hodesh but the 1st day of the Hebrew month of Adar]. It is also Shabbat Sh’qalim, the 1st of the 4 special shabbatot preceding Passover. It is the official beginning of the Passover season, with all that implies.

In this difficult week for Israel and the worldwide Jewish community we are ever mindful of the hostages, both dead and alive, and the need for their return to their families now, and of the soldiers who defend Israel as part of the Israel Defense Forces, may they be removed from harm’s way.

Shabbat Shalom, Hodesh Tov. With the onset of Adar, the month in which the joyous holiday of Purim is celebrated, it is said that simchah, joy, should increase. May it be so.

Parashat Yitro [Exodus 18:1–20:23] features the 10 Commandments. Before we get to the Ten Commandments we spend some time discussing the character of Jethro, who makes his appearance in chapter 18. We actually recorded this when we recorded the episode on B’shallach, for last week, in order to accommodate Eliot’s travel to Israel for his daughter Naama’s wedding this week. Mazal Tov!

We remain ever mindful of the hostages still in captivity, may they be returned speedily to their families, and to the soldiers defending Israel as part of the Israel Defense Forces, may they be removed from harm’s way. Shabbat Shalom.

Parashat B’shallach [Exodus 13:16-17:16] includes the Song of the Sea [15:1-19], which has been incorporated in the daily morning liturgy. It concludes with the original battle with Amalek [Exodus 17:9-16], which will be read again on Purim [March 14, 2025]. Our conversation divided into two, the first part dedicated to a discussion about Joseph’s bones and the second to a conversation about the liturgical dimension of the Song of the Sea and what that might mean for the partipants in the singing.

We remain ever mindful of the hostages still in captivity, may they be returned speedily to their families, and to the soldiers defending Israel as part of the Israel Defense Forces, may they be removed from harm’s way. Shabbat Shalom

Parashat Bo [Exodus 10:1-13:16] is jam-packed with interesting passages. The eighth and ninth plagues take place as well as the announcement of the tenth and final plague [ch. 10-11]. This is followed by the long chapter 12 [51 verses] which we will meet again on Shabbat Ha-Hodesh, the shabbat before or coinciding with Rosh Hodesh Nisan [this year on March 29, 2025] when we will read the first twenty verses, and the first day of Pesah [April 13, 2025], when we will read the remainder of chapter 12. Nahum Sarna labels chapter 12 “The Last Act”, and the verses in chapter 13 [1-16] “Commemorative Rituals”, which includes two of the four passages found in tefillin [Exodus 13:1-10 and 11-16].

The time frame and the action described in chapter 12 is somewhat confusing so we devoted most of our conversation to unpacking what we think happened. We spend sometime also discussing the vigil [leil shimurim]] mentioned in 12:42.

While we are grateful for the release of the hostages last week, we remain mindful of all those, both the dead and the living, who remain in captivity in Gaza, may they be speedily returned to their families. May those who defend Israel as part of the Israel Defense Forces be removed from harm’s way. Shabbat Shalom