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Highly concerned with laws, Parshat Mishpatim begins, "These are the rules that you shall set before [the Israelites]..." The text then goes on to list a variety of rules concerning slavery, murder, crime and punishment. This was a society in which citizens were to be held to the highest standard of behavior. Should they deviate in any significant way from ethical living, the punishment was stark: "The penalty shall be life for life, 24 eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for burn, wound for wound, bruise for bruise." Often, amidst all of these laws and practices, we can feel lost in the legality of our religious tradition. What's so inspirational about rules and regulations? Yet, we must remember that our bible was written to serve as an Israelite Constitution. The Torah is not just a theological document - sections are also historical, legal, ethical, sociological, political, and philosophical. In essence, the Torah was designed to not only maintain, but also develop and facilitate Israelite society. Thus despite the legal nature of this week's parshah, at the core of Parshat Mishpatim is the mission statement of the Jewish people. We read, "6 You shall not subvert the rights of your needy... 8 Do not take bribes, for bribes blind the clearsighted... 9 You shall not oppress a stranger, for you know the feelings of the stranger, having yourselves been strangers in the land of Egypt." The memory of Egyptian bondage serves as our moral compass. Because we were strangers in a strange land, we must assume extra responsibility for those around us. The most pure of Jewish living, therefore, dedicates itself to truth, justice, and moral responsibility. As the parshah claims, it is through ethical living that we find God, and find redemption.
This week's Torah Portion begins, "God spoke to Moses, saying: 'Tell the Israelite people to bring Me gifts - you shall accept gifts for Me from every person whose heart so moves him.'" The text continues as the Israelites are encouraged to bring gifts of gold, silver, copper, colored yarns, linen, animal skins, stones, oil, spices, incense, and more. Together these materials gathered by and from the people are to be used for the building of the ark, tabernacle, menorah, and other ritual items. Much time is spent in the week's parshah describing the design and function of these various items that are to be built. There are two things here that rabbis and scholars have found most striking. First, these ritual items are to be built from materials gathered from the community. Thus God's relationship is with the entire Israelite community, and not just a handful of priests and leaders. Second, the gifts are only to be given by those "whose heart so moves" them. This is a surprising text and may be understood in a number of different ways. Perhaps it means that the gifts had to be voluntary. Thus the community is not forcefully united but brought together by good will and genuine relationship. Perhaps it means that the gifts are given in love. Conservative rabbi Bradley Artson reminds us that the Israelite people had just entered the brit, or covenant, with God. Though our covenant establishes our unique relationship with God, it does not describe the nature of that relationship. God has given us the Torah - considered by Jews to be the ultimate gift of love. The Israelites, in a moment of great tenderness, return the favor by building God a home in our community - by making God the heart of our community.
This week's Torah Portion, Parshat Vayakhel, begins, "Moses convoked the whole Israelite community and said to them: These are the things that the Lord has commanded you to do: On six days work may be done, but on the seventh day you shall have a sabbath of complete rest, holy to the Lord..." While much of Exodus is dedicated to the story of our Israelite nation, the entirety of Exodus ponders the meaning of holy Jewish living. What does it mean to live ethical lives, to have faith in God? The experience of slavery in Egypt taught us that because we were strangers in a strange land, we are commanded to treat everyone with care and respect. We consider the image of our ancestors walking between two giant walls of water as they fled from the Pharaoh and his armies. God liberates us from slavery with an outstretched arm and a mighty hand in order to be our God - and we are comforted by the give-and-take nature of our relationship with God. And as the text mentions above, God then provides us with a model of living that is designed to encourage not only connections with our God, but a sense of personal holiness as well. Finally, we are introduced to Bezalel, the craftsman designated to create and build the holy vestments and ritual objects for the Israelite nation. As our Torah teaches, Bezalel is singled out by name for his skill, ability, and knowledge of craft. He becomes, in this sense, our ultimate model for holy living. As his name literally means, "In the shadow of God", we too are commanded to be like Bezalel - ever embracing of not only the spiritual guidance God offers, but also ever cognizant of the standards by which we are commanded to live.
At the end of the Book of Exodus, we read about how the Israelites left Mount Sinai and began their travels towards the Promised Land of Israel. Through Moses’ instruction from God, they had built a portable sanctuary, the Tabernacle, to take with them as a center for worship on their journeys. This effort was matched with an act of God in the appearance of a cloud by day and a pillar of fire by night that hovered above the Tabernacle, symbolizing God’s presence with the sanctuary. The burning cloud served as guidance for the Israelites. In a way, this journey forward into the wilderness is echoed in how we read the Torah. At this point in time, we finish the Book of Exodus and begin the Book of Leviticus. Whenever we finish a book, during the Torah reading on Shabbat, we chant,’“Chazak! Chazak! V’nitchazek!” meaning, “Be strong! Be strong! And we will be strengthened!” Going through any transition, whether it is leaving a place and starting out on a journey or ending one chapter or book of life and beginning another, requires strength and courage. This ritual reminds us that transitions are difficult, and we must look to strength from each other during the changes in our individual, family, and community’s journeys. Of course, we can also feel reassurance that, just as there was a cloud for the Israelites to follow as they began their new journey, so do we also have divine guidance available to us. We have the morals of our Torah and the wisdom of our ancestors to help us on our way. Exodus 38:21-40:38 (end of book)
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Parshat Mishpatim (Exodus 21:1 - 24:18)