Weekly D'var Torah

Acharei Mot/Kedoshim – We are the Holiness

Daniel R. Weiss

Middle School Judaic Studies Principal

dweiss@grossschechter.org

This week, as I travel through Israel with my Gross Schechter Day School 8^th Grade students, visiting Har Herzl on Yom Hazikaron and Masada two days later, I am reminded of our strength and perseverance and of our ability to bring holiness into the world.

In 2006, I had the opportunity to participate as an educator on Miami, Florida’s delegation on the Leo Martin March of the Living.  The March of the Living is a two-week trip to Poland and Israel for high school students and adults.  Together with thousands of other participants from around the world, we marched from Auschwitz to Birkenau on Yom HaShoah.  While in Poland, we visited Treblinka, Majdanek, Auschwitz, Lublin, Krackow and Warsaw.  From Poland we traveled to Israel.

While in Israel, we climbed Masada at sunrise.  As each of us made our way to the top, we were reminded of the sacrifice of the Jewish martyrs in 73 CE and the martyrs of our people during the time of the Shoah and those who defend the State of Israel. Upon reaching the summit, tears rolled down the cheeks of the participants. We were uplifted by the strength of three survivors who joined us on the march in Poland and on the climb of Masada.

Two of the group’s participants, high school sisters, decided while in Poland that they wanted the experience of having a Bat Mitzvah.  Neither had a ceremony when they came of age and the experience of our trip encouraged them to seize the opportunity.  The opportunity came while atop Masada.

The parsha that week, as it is this week, is the double parsha of Acharei Mot – Kedoshim.  Rabbi Pearlson, of Temple Menorah in Miami, explained to the group that when two parshiyot are joined together and read on Shabbat, there is added meaning in the combined name.  Acharei Mot means after death.  Kedoshim means holiness.  After death, there is holiness.  The act of having a Bat Mitzvah upon Masada, where so many sacrificed their lives; the act of having a Bat Mitzvah while on the March of Living, in Israel after having visited Poland, was a true revelation of holiness after death.

This past week, we commemorated Israel’s Memorial Day and Israel’s Independence Day.  The days fall one after another.  We don’t wake up the next morning to start a new day; we begin it as the previous is ending (on the evening of the same calendar day).  We remember that through the sacrifice of so many, we are here.  We are the holiness.

Shemini: Eternal Fire

Daniel R. Weiss

Middle School Judaic Studies Principal

dweiss@grossschechter.org

“Vatetzei eish milifnei Adonai, Vatochal al haMizbeyach…” A fire went forth from before Hashem and consumed upon the Alter… (Lev. 9:24)

Vatetzei eish milifnei Adonai, Vatochal otam…” A fire came forth from before Hashem and consumed them. (Lev. 10:2)

In this week’s parsha, Shemini, we read of the beginning of the priestly service as a means for spiritual elevation through sacrifice.  The sacrificial service reached its climax as the offering was set on the altar to be consumed by fire.  Aaron and his sons did not light the first fire on the Altar.  God lit it.  God sent the fire down to consume the offering.  The people saw it and rejoiced.

In the next verses (Lev. 10:1-2), Aaron’s sons, Nadav and Avihu, took their fire pans, put fire in them, added incense and brought it forth unto God.  A fire then came forth and consumed them, not just their offering, but them.  They died before God.

Perhaps Nadav and Avihu were zealous in their desire to bring close their relationship to God (the Hebrew word for sacrifice, Korban, comes from the root karov, close) and brought the fire before being commanded to.  Their crime, according R’ Eliezer (Eruvin 63a), was that they went on their own.  They had not been commanded by Moshe to bring the sacrifice.  The Rashbam (Samuel ben Meir, a grandson of Rashi) adds to this by suggesting that the text is out of order.  They brought their fire before God sent His.

Perhaps in rejoicing at God’s sending down fire, they became intoxicated, based on R’ Yishmael’s opinion (Eruvin 63a) and brought a sacrifice with an unclear devotion.

In each of the above cases, fire is used to show a connection to God.  In the first case, the fire elicited joy from the Jewish people.  It gave them the feeling that God accepted them.  In the second case, however, we are reminded that as close as we may desire to be to God, we can never understand how or why He may act as He does.

On Sunday April 7^th, we commemorate Yom HaShoah V’Hagvura, Holocaust and Heroism Commemoration Day.  It is on this day that a siren blasts in Israel and Jewish and non-Jewish people throughout the world stop to reflect on the horrors of the Shoah (Holocaust) and the acts of heroism that saved so many.  It is a day on which we recall the power of fire as a destructive force.  Just as with Nadav and Avihu, we may never know why God sent down the fire, but we know that with the fire we kindle this Shabbat and the memorial candles we light this Yom Hashoah, we are reaching out to God.

Parshat Tzav

Andrew Feldman

8^th Grade Student

In this week’s Parsha, Parshat Tzav, we dig through the sacrifice procedures and find a diamond, the three levels of listening.  In each and every day of our lives we will be commanded to do a task, given the obligation to follow through with these commandments to their utter completeness. Every person will respond to these commandments differently and treat what they hear with different levels of respect and enthusiasm. Some will only hear them, but need a constant reminder to do them; others will hear them as well as follow them, while constantly trying to get those who refuse to do them to follow through with the instructions. Lastly, there are the select few people, only the wisest and most righteous of men on Earth, that will not only listen and follow these instructions but understand them, willfully spending time and energy to receive the best comprehension of what they are supposed to do and do their best to teach this to others and encourage them to search out a better understanding in the future.

In Parshat Tzav we learn about the steps a Kohen must take and the restrictions and laws concerning how to do five different types of sacrifices. G-D commands Moses to give his words onto Aaron and his sons, the words of how to perform sacrifices and what shall be done with them. These five different types of sacrifices are; the burnt offering (Olah), the meal offering (Mincha), the sin offering (Chatat), the guilt offering (Asham), and lastly, the peace offering (Zevach Shlamim). Each one of these classifications of sacrifices has their own procedure and etiquette that must be followed.

While reading the Parsha I reached the point at which Aaron and his sons laid their hands upon the head of a ram before it was sacrificed.  This did not seem very strange to me for I had learned about rituals like this in the past. However, what surprised me most was what I read in the very next Pasuk (verse), “And he slaughtered [it], and Moses took some of its blood, and placed it on the cartilage of Aaron’s right ear, on the thumb of his right hand and on the big toe of his right foot (23:8).” This same action that was done to Aaron was also done to his sons afterwards.

Which part of the ear did Moses dash with blood? Rashi states that it is the tragus, the skin covered projection that is protruding from the exterior part of the ear. Rabbi Saadia Gaon begs to differ and states that it is the earlobe. A third opinion, The Chafetz Chaim is brought.  He states that there are three parts of the ear, the outermost ear, which is composed of soft flesh; inside this is a circle of cartilage; and the opening that leads to the middle of the inner ear. Due to the fact that all three of these opinions are justified with previous texts, we agree with The Chafetz Chaim and Rashi that the blood was placed in the cartilage circle in the ear close to the protruding tragus. The Chafetz Chaim introduces an important aspect by describing the three different circles of the ear, all of which are connected to a different aspect of listening and the personalities, actions, and obligations of the characters seen in Parshat Tzav.

First is the outermost ear, the soft flesh that surrounds the ear. This circle represents listening to what you are told but not being productive or taking initiative to do so.  These people need an extra push to do what they are told. In this week’s Parsha these people are the Israelites.  They hear G-D’s words to make sacrifices but need an extra push, supplied by the Kohanim, to follow through. Just as this circle is weak and soft, so too can we describe the Israelites relationship with G-D.  It is not as strong as it can be due to the fact the Israelites are only listening to G-D’s words and nothing else.

The second circle is the second innermost in the ear, the circle of cartilage where the blood is place for the Kohanim.  This circle represents listening as well as doing.  Not only do the Kohanim hear G-D’s commandments but they take responsibility and initiative to follow the sacrificial commandments and encourage others to do follow them as well. This causes the relationship between the Kohanim and G-D to be stronger than that of the Israelites.  The Kohanim’s relationship with G-D is just like cartilage, it as firm although somewhat floppy. It is still not as strong as it could be.

Lastly is the inner most part of the ear, the protruding tragus.  This circle not only represents listening and doing but it also symbolizes the understanding of what we are commanded to do, the complete internalization and comprehension. This circle belongs to only a select few throughout the Tanach and is only seen in one person in Parshat Tzav, Moses.  Moses has a face to face encounter with G-D and because of this he is truly able to see the deeper meanings of all of the commandments and can therefore explain them simply to Aaron and his sons so that they may go through the procedures quickly, knowledgably, and effectively. Albert Einstein once said, “If you can’t explain it simply, you don’t understand it well enough”. Moses completed this task.  Just as the tragus is firm, and solid so too is the relationship between G-d and Moses. It is unbreakable and filled with respect and trust.

Another Midrash (commentary) on this Pasuk explains the purpose of the blood that was placed on the right thumb, right big toe, and right ear of Aaron and his sons. Rabbi Avraham son of Rambam states that although this is an ancient and ritualistic tradition it still applies to us all today.  The blood upon the Kohanim’s ear represents their eternal duty to listen and follow all of G-D’s commandments.  The blood on the Kohanim’s right thumb symbolizes that this is the hand that will work and physically follow through all of the commandments spoken to the Kohanim.  Finally, the blood on the big toe of the Kohanim’s right foot “stands” for the fact that wherever the Kohanim travel they will be filled with a love and respect towards G-D.

In order to be remembered as a righteous and wise person we cannot simply hear the commandments.  Nor can we solely listen to them and fulfill them.  We must strive to be like Moses in that we give our best efforts to understand everything we are commanded to do to their deepest meanings and spend our time teaching these meanings and the values to everyone we encounter throughout each and every day of our lives.

This week’s D’var Torah was written by Andrew Feldman, an 8^th Grade Student.

Parshat Vayikra:

Chametz, Sacrifices and Our Search for God

Daniel R. Weiss

Middle School Judaic Studies Principal/K-8 Judaic Program Coordinator

dweiss@grossschechter.org

On Sunday evening (March 24^th) we perform a ritual known as Bedikat Chametz (the search for Chametz).  According to Mishna 1:1 of Pesachim, אוֹר לְאַרְבָּעָה עָשָׂר, בּוֹדְקִין אֶת הֶחָמֵץ לְאוֹר הַנֵּר; On the night of the fourteenth (of Nissan), we search for Chametz by the light of candle.  In this Mishna, the concept of light is brought forth in three different ways.  The first word, Or, means light, yet we perform the search at nighttime.  We know that it is officially nighttime when the  light of the moon can be used to see (remember in Talmudic times there was no electricity).  In the same sentence we are told to use the light of a candle (a flame).

Chametz is not always visible.  We must search it out.  Much like God.

In the Haggadah, we read about four sons (children), the wise, the wicked, the simple and the one who does not even know how to ask.  Each of these children, in their own way, seeks answers.  As parents we must know how to answer our children, no matter their age the child who cannot ask questions still seeks answers, crawling around and trying to discover, not having the words to communicate; the simple son is a toddler who knows how to put words together but not how to create a coherent question; the wicked son is a rebellious pre-teen and teenager, who doesn’t want to participate and would rather question why he must be involved in the process; and the wise child is our progression to adulthood, where we seek answers and spirituality.

In the days of the Mishkan and later the Beit Hamikdash spirituality was sought through the bringing of sacrifices.

Five types of  sacrifices are explained in this week’s Parsha, Vayikra; Olah (burnt offering), mincha (meal offering), Shelamim (peace offering), Chatat (sin offering), Asham (guilt offering).  The goal was that the offering would please God (the toughest of the  judges).  If it was pleasing – it was accepted.

The Olah sacrifice (also known as the burnt offering), came from the males of the herds or flocks, or from birds.  Though these offerings could be individual, they were usually communal.  This offering (the entire carcass) was consumed in smoke upon the altar.

The Mincha (meal offering) was made with flour, oil and frankincense and usually would accompany an Olah offering (like a side dish).

The Shelamim (peace or well-being offering) was brought from male and female animals.  It was an individual sacrifice where the owner received part of the flesh to eat after the blood had been sprinkled on the altar and after other vital parts became smoke on the altar.

Individuals or public officials who had inadvertently sinned brought the Chatat (sin offering).  The offering was burnt entirely if the offense was a serious offense and was eaten by the Kohanim if it was a less  serious offense.

The Asham (guilt sacrifice) was brought when sins involved sacred things.  The procedure of the Asham is similar to the Chatat and was often accompanied by a monetary fine.

Each of these  sacrifices had one major criterion in common – the sacrifice had to have a Rei-ach ha-nicho-ach – a pleasing scent (as it says for the first time in the Noach story Gen. 8:21 – and repeated twice in the first Aliyah of this week’s Parsha).

But of equal importance is our own personal connection to the sacrifice and to the quest for spirituality.  Are we satisfied with the questions that we ask?  Are we satisfied with the answers that we give to our children?  Which of the sons are we?  Are we satisfied with our search for the Godly moments? Which of the sacrifices must we bring?  And will the scent be pleasing as pleasing to us as it is to God?

Parshat Vayakhel/Pekudei:

Bringing in the Essence of God

Daniel R. Weiss

Middle School Judaic Studies Principal/K-8 Judaic Program Coordinator

dweiss@grossschechter.org

Our Parsha this week, Vayakhel/Pekudei is a continuation of a story that began a few weeks ago with Parshat Terumah, dealing with the plans for the building of the Mishkan.  For two weeks we read of the supplies used in the building of the Mishkan (Tabernacle), as well as a detailed description of the construction process.  Last week, in Parshat Ki Tisa, we took a little break from the building process to read of the sin of the Golden Calf.  This week, we are back to building, putting a bookend to the construction.

The Mishkan served a holy purpose for the Jewish nation.  It seemingly gave the Jewish people a sense that God was among them.  It was also a constant reminder, every day to live life to its fullest, to remember that there is a higher purpose to our existence.

The Parsha this week opens with Moshe’s reminder to the Jewish people about the laws of Shabbat.  It was only but a few weeks ago that we read the Ten Commandments; of which Shabbat is the fourth.  Why do the Jewish people need a reminder already?

As we learned in last week’s Parsha, when the Jewish people begged for the construction of a Golden Calf, we quickly forget the things we are told.  We may lose sight of our path when we don’t feel that our leader is among us.

The building of the Mishkan was a way for the Jewish people to bring the presence of God into their daily existence.  It was important.  It was essential.  Yet, Moshe reminded the people about Shabbat.  He reminded them that as strong as their desire was to build a resting place for God’s Shechina, Essence, the rules of Shabbat were more important.   All work done in the building of the Mishkan must be suspended over the course of Shabbat.

It is for that reason that the Tanaim (sages) in the Talmud, on Daf (page) 97b of Shabbat, determined that all work done in the building of the Mishkan, constitute the categories of work that are forbidden on Shabbat; 39 categories, known as the Lamed-Tet Melachot.

I would like to share a story found on Daf 119b of Masechet Shabbat.  The story is one that I have often used in my teaching and one that my students last year shared with the school at a Shabbat program.  The story is about the  introductory song we sing at our Shabbat tables on Friday night, Shalom Aleichem.

The Aggadic (homiletic) text tells the story of the two angels that accompany us home from Shabbat services on Friday evening.

It was taught, R. Yosi son of R. Judah said: Two ministering angels accompany man on the eve of the Sabbath from the synagogue to his home, one a good [angel] and one an evil [one]. And when he arrives home and finds the lamp burning, the  table laid and the couch [bed] covered with a spread, the good angel exclaims, ‘May it be even thus on another Sabbath [too],’ and the evil angel unwillingly responds ‘amen’. But if not, the evil angel exclaims, ‘May it be even thus on another Sabbath [tool,’ and the good angel unwillingly responds, ‘amen’.

Ahad Haam, a leading Zionist in the late 19^th and early 20^th century, remarks that more than have the Jews kept Shabbat, Shabbat has kept the Jews.  Shabbat is an essential part of who we are as the Jewish people.  When we bring in Shabbat with finery, we invite the good angel to share his bracha.

Rabbi Abraham Joshua Heschel, in his book “The Sabbath” refers to the idea of holiness in time.  The Mishkan is our holiness in space.  We learn from this the importance of our time.  Heschel teaches us that Shabbat is our Mishkan in time.

Finding an hour a day to dedicate to Torah Lishmah (Torah study) is difficult.  It means an hour less of something else.  It is, however, our time to create a Mishkan, to bring in the essence of God.

The final pages in Masechet Shabbat bring the message to a climax.  They teach that you never know when your last day may be.  You never know if you will have a chance to do it tomorrow.  You need to take every opportunity that you can.  There is also a message in this in what will be said in one’s eulogy.  Will the words evoke a positive, emotional reaction from those who hear them?  Time is precious, so too are our actions.  We will be judged on what we have done, not on what we plan to do.  Will our actions inspire those around us?  How will we be remembered?

Parshat Ki Tisa: Glimmer of Faith

Ms. Cheryl Stone

Middle School Tanakh Teacher

cstone@grossschechter.org

Parshat Ki Tisa is best known as the parsha of the golden calf, our greatest sin as a nation.  We, the Israelite people, have crossed out of Egypt in a spectacular display of  might and power by G-d.  Our fledgling young nation has sworn to take on all of G-d’s commandments, whatever they might be, in a grand leap of faith.  Moshe has gone up the mountain to receive our promised laws, and we are left in hope and anticipation far below at the base of Mt. Sinai.

Nerves begin to gnaw at our trust and soon we are falling into old habits, our quick fix, creating and praying to something solid, golden and familiar.  Moshe is sent back down by G-d, perhaps a bit sooner than expected, because we have been misbehaving.  Moshe sees the golden calf and is distraught and G-d is disappointed.

Here is where the interesting twist in our nation’s future happens.  G-d says to Moshe:

‘Go, ascend from here, you and the people whom you brought up from the land of Egypt, to the land about which I swore to Abraham, to Isaac, and to Jacob, saying, ‘I shall give it to your offspring.’  I shall send an angel ahead of you, and I shall drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite – to a land that flows with milk and honey.  But I shall not ascend among you, for you are a stiffed-necked people, lest I annihilate you on the way.”

Shemot 33: 1-3

Clearly G-d needs a break from the Israelites.  As any parent or teacher can tell you, sometimes we all need a ‘timeout’, a moment to regroup, catch our breath, before reengaging with our children.  G-d and Moshe have been up on the mountain creating the most sacred gift that G-d has ever bestowed on a nation, a blueprint for how to lead a godly existence here on Earth. This is huge!  This is special!  I’m sure G-d would love some appreciation for all the effort that He has put into what should be a momentous occasion.  And all He is asking for in return is a little patience and faith.  It’s easy to see G-d’s frustration.

However, G-d isn’t just taking a breather, he’s pulling back.  He has said, “I shall not ascend among you.”  G-d will not be with us as we enter Canaan.  Put more plainly, we will not always be under G-d’s protection.  We will certainly be under his supervision, we will have a guiding angel after all, though Ramban differs and says that even the angel will leave us as we  cross the border.  So, in a relatively short amount of time we, the Israelites, will be on our own.

It’s entertaining to speculate what might have been had this relationship shattering event had not occurred, had the Israelites been able to hold out a little longer and find that glimmer of faith they had deep inside.  But this was not the case, and it does not benefit us to speculate about “what ifs”, so we are left facing our new and constant reality.

We now live in a world where G-d is not with us in the same way that He was with the Israelites as they left Egypt.  We have no overt miracles to guide us, no pillar of fire to light our path.  What we do have, though, is His Torah, His blueprint for how to live a godly life, not just a religious life, but a life where we are actively working on our midot, our good qualities.  We have, for better or for worse, been appointed as guardians of this spectacular gift, given to us and to the world.   In perhaps a final ironic twist, what we are left with is that continuous search for faith, the one thing we were lacking when G-d needed us most to have it.

May we, individually and as a community, find our glimmer of faith.

Cheryl Stone teaches 6^th and 8^th grade Tanakh and Judaic Studies here at Schechter.  Having recently graduated from the Pardes Educators Program in Jerusalem, Cheryl relocated to Cleveland so that she could join the Gross Schechter Day School family. She can be reached at cstone@grossschechter.org

Parshat Tetzaveh/Purim

Dress codes

Daniel R. Weiss

Middle School Judaic Studies Principal

dweiss@grossschechter.org

I am happy to announce that a school uniform policy will be instituted at Schechter during the coming year.  All faculty are to wear the following garments daily: an ephod (similar to overalls, but made of turquoise, purple and scarlet wool, with twisted linen in a woven design); a choshen (a breastplate which will sit upon the ephod, engraved with the  names of all twelve tribes – and each teacher’s students); a Meil, robe, made entirely of turquoise; a Tzitz (headband), containing the name of God; and a Mitznefet, Turban.  Pomegranate shapes bells shall hang from the ephod, and must be shaken when walking in and out of the classroom – this will allow students to know that the teachers have entered the class.

Students are to wear simple white tunics made of a box-like knit pattern and a white Turban.

Any student or faculty not wearing the proper uniform will not be allowed to light the school Menorah.  The Menorah, a symbol of our school is a constant reminder that the education that emanates from our classrooms, from our building, will light the way for the entire people.   A new Menorah is being built on the roof of the school over the summer and should be in place prior to the rib burn-off.

The kitchen staff will now have new responsibilities, which include pressing olives to make oil that will allow the Menorah to continuously stay aglow.  Additional oil will be used for teacher initiation (more below).  Leftover oil will be used on chicken nugget day.

New teachers as well as substitute teachers will be inaugurated in the ritual manner.  Bulls and rams will be sacrificed (on Tuesdays and Thursdays, since they are meat days – ribs will be saved for use at the Rib Burn Off), bread will be baked and oil will be poured upon the teachers’ heads (only in cases where the teachers are dressed in their proper uniform).

All students will be known as either Mordechai or Esther.  The Head of School will only go by the name Achashverosh.  Those that try to change the above decree will forever be known as Haman.  Female faculty and students who choose not to follow the Head of School’s orders must be called Vashti and risk expulsion from the school.

The school will change its official name to Mishkan Sushan.

Donations will be accepted and encouraged in order for the school to be able to pay for the dry cleaning bill for oil stained tunics and the training of new faculty and staff.  Those who wish to give food supplies, may do so as long as they are nut free, dairy free, gluten free, sugar free and free of charge.  Items will be eaten after “scrolling” through an ancient story filled with parties and intrigue.  Leftover items will be burnt prior to the Pesach holiday after a thorough search with a feather, spoon and candle.

This week’s Parsha, Tetzaveh, is the second part in a series of parshiyot that describe the building of the Mishkan (Tabernacle) and the vessels and vestments contained within.

The Parsha begins with an account of the lighting of the Menorah in the Mishkan, followed by a detailed account of the vestments worn by the high priest as well as ordinary priests.

This Motzei Shabbat (Saturday night) also happens to be the 14^th of Adar, Purim.  There are four commandments associated with the celebration of Purim: Read the Megillah; Have a Purim Feast; Give Tzedakah; Mishloach Manot.

It has become custom during the Purim season to create funny stories, plays, poems, newsletters and even D’vrei Torah relevant to the Purim story.  Clearly we are not instituting the above changes in our school.  But we do wish you all a Chag Purim Sameach.

Parshat Terumah: The Giver as the Recipient

Daniel R. Weiss

Middle School Judaic Studies Principal/K-8 Judaic Program Coordinator

dweiss@grossschechter.org

The opening words of this week’s Parsha, Terumah, read “Hashem spoke to Moshe saying: Daber el B’nai Yisrael, v’yikchu Li Terumah, Speak to the Children of Israel and let them take for me a portion.”  The phrase “take for me” holds an important message for the remaining part of the second verse “Me’et Kol Ish asher Yidvenu Libo Tikchu et Terumati,” from every person whose heart so moves him.  The word Yidvenu implies the idea of generosity, or open-handedness.

Who is the beneficiary of this “portion”?  Is it the giver or the receiver?  Are we giving to God, or are we giving for us (individually)?

Before we go on, it is important to know where these funds were going to go, as it says in verse 8 – “and they shall make me a Sanctuary, so that I may dwell among them.”

The Meam Loez, in his Torah Anthology, focuses on the word לי Li.  He suggests that there are two possible definitions to this word.  The first is one that is most often used in translations and interpretations of these verses – “for me”.  The Meam Loez, however explains that the true meaning is only understood when you dissect the word into two parts – ל, for, and י, the Yud (God).  He takes this concept further by suggesting that the Yud is the four-letter name of God (Yud-Hey-Vav-Hey).  The first letter, Yud teaches that when someone gives charity, they should have in mind the Heavenly attributes of God.  The money given represents the Yud (perhaps a reminder of God’s command to give Tzedakah).  The hey represents the hand.  Using Gematria (numerology), the hey is equivalent to the number five.  Therefore, since a hand has five fingers, it is represented by the hey.  The outstretched hand looks like the letter vav.  And finally, the receiver’s hand is the final hey.

The beauty of the above image is that it is a reminder that there is an additional yud, found in the receiver.  Just as the giver must think of God when they give, the receiver too must remember that God is with them.

In the giving of donations to the construction of the Sanctuary, it was both the giver and the receiver that would equally benefit.  Moreover, each member of the Jewish community was instructed to give, not just the nobles, who had more means with which to give.  The simple fact that each member of the nation had to give, teaches us the idea of collective responsibility.  If we were each to give, we would each receive – God would dwell among us, all of us.

Rambam takes the Meam Loez’s theory a step further in his 8 Levels of Tzedakah.

Rambam teaches that it is a Mitzvah to give, but it is a  greater mitzvah to see the recipient as an equal and to help see the Godliness in them.

When it came to giving for the building of the Mishkan, the Sanctuary for  God, the people were to see that there would be an equal benefit for them and for God.

Abraham Joshua Heschel in his seminal work, God in Search of Man, (as summarized in Great Jewish Thinkers, by Naomi Pasachoff) explains that while it often seems as though it is people that need God, it is also that God needs humanity.  We work as partners in creation.  Heschel goes on to argue against Kierkegaard’s expression, “leap of faith” by suggestion what we need is a “leap of action”.  Heschel’s feeling, if we are active participants in God’s mitzvot, if we follow the demands of God, we become his partner.

By bringing our portion to the building of the Mishkan, we become God’s partner.  By giving Tzedakah, we become God’s partner.  We let God in, so that He can dwell among us.  As Heschel concludes; God “is in need of the work of man for the fulfillment His ends in the world”.

How will you fulfill your “leap of action” to partner with God?

Parshat Mishpatim: Organizing Mitzvot

Daniel R. Weiss

Middle School Judaic Studies Principal/K-8 Judaic Program Coordinator

dweiss@grossschechter.org

In Judaism we have two types of laws, Chukim and Mishpatim.  Chukim are the laws that don’t seem to make much sense.  Things like not mixing types of linens (shatnez) when making a garment, or laws associated with the Parah Adumah (red heifer) fall into this category.  Mishpatim on the other hand are the logical laws.  Think, “don’t murder”, and “don’t steal”.  Both types of laws make up what is known as Taryag HaMitzvot, the 613 Mitzvot (Taryag is gematria, numerology, and has the value of 613).

This week’s Torah portion focuses on one type of these laws.  The parsha, Mishpatim, comes directly after the giving of the Ten Commandments (Mitzvot) to Moshe on Mount Sinai.  There is much fanfare with the giving of the Ten Commandments.  There are more pyrotechnics than at a halftime show (but far fewer people rushing the stage).

The iconic image of Moshe (or Mel Brooks) coming down the mountain with fifteen (make that Ten) commandments is ingrained in our minds.  We have images of the tablets on our Sifrei Kodesh (holy books), in our synagogues, and in many other places.  But we forget about the other 603.  Are these any less important?  Do we only need to follow ten?

It is for that reason that the parsha immediately following the giving of the Ten Commandments and our acceptance of them doesn’t let us off the hook that easily.  It tells us, “by the way, here are a few more things that you need to do”.  In fact, there are 53 commandments given in this week’s parsha alone – more than five times the amount given in the Ten Commandments.   But, how many of them can you name?

Here’s a list to help out: Laws dealing with; Jewish slaves, Jewish maidservants, manslaughter, murder, injuring a parent, kidnapping, cursing a parent, killing slaves, personal damage, injuring a slave, a killer ox, a hole in the ground, goring, stealing, damage caused by grazing, damage by fire, the unpaid guard, the paid guard, a borrowed item, seduction, occult, idolatry, lending money, following appointed leaders, justice, stray animals, fallen animals, the Sabbatical year, Shabbat, Pesach, Shavuot, Sukkot, and not mixing meat and milk.

Many of these may sound familiar to us, as they have become not only a part of Jewish law, but a part of civil law as well.

But the question remains – why no fanfare for 603 of the 613 Mitzvot?

In order to understand a possible answer, we must first look at the Ten Commandments.

1. Believe in God
2. Don’t pray to idols
3. Don’t use God’s name in vain
4. Observe Shabbat
5. Honor your parents
6. Don’t murder
7. Don’t commit adultery
8. Don’t steal
9. Don’t bear false witness

10. Don’t covet

Last year, in my D’var Torah for parshat Mishpatim, I presented Rabbi Shimshon Rafael Hirsh’s suggestion that we look at the Ten Commandments on two tablets side by side, in order to see how they relate to each other (commandment 1 and 6, commandment 2 and 7, etc.).

It is possible that not only are these the Top Ten, but they could be ten different categories within which each of the other 603 may fall.  If we were to truly know and accept these ten as our constitution, we can incorporate all of the rest.

What follows is a break down of the 53 commandments found in this week’s parsha, into the ten categories.  Please note that some of these categorizations are a stretch and by no means are the only way to organize them.

Phone numbers are only seven digits long, as scientists determined that remembering more than seven numbers would prove difficult.  Tests by scientist suggest that when given a list of ten items, most people surveyed only remembered seven.  The area code was deemed easy to remember and therefore the number became ten.  Remembering 613 laws is a lofty task.  Remembering seven (as in the Noachide Laws) or even ten (as in the Commandments), not as lofty. In regards to our commandments, we focus our attention on those ten as a means by which to organize the remaining commandments.

In last week’s D’var Torah, I wrote of a challenge that I gave to my students (how to become a leader).  This week my challenge is for the readers of this D’var Torah.  How would you categorize this week’s commandments?  Would you use the Ten Commandments as an organizing system, or is there another, better system that you would use?  Would you condense the Ten, into smaller categories?  Please share your answers so that we can continue to spread the words of Torah.

Shabbat Shalom.

Parshat Yitro: Leaders as Mentors

Daniel R. Weiss

Middle School Judaic Studies Principal

dweiss@grossschechter.org

This past week I gave my Middle School students a challenge.  Each of them needed to find a way in which they could each act as a leader.  The challenge began as part of a conversation on the characteristics of a leader.  Together, we brainstormed about a number of influential leaders throughout history, both Jewish and non-Jewish, famous, infamous and not well known at all.

Among the characteristics we listed were: a good listener; someone who commands/demands attention; someone who inspires those around them; someone with conviction; one who possesses a level of expertise/knowledge; a coordinator of ideas; someone with a loud voice; someone who speaks up when the time is right; someone who is encouraging; someone who is not complacent with where they are and always tries to improve; someone with morals, ethics, values; and someone who leads by example.

As we listed the characteristics, it was evident to each of us in the room that leadership can take on a variety of faces and that even the best leaders need someone to lead them.

In this week’s Parsha, Yitro, we read the story of two leaders, Moshe and Yitro.  Moshe, who is quite familiar to us, has led the Jewish people out of the land of Egypt, out of slavery and into the wilderness.  He is the “go to guy”.  He is the one person that everyone goes to when they need advice, help with a problem, or an ear to listen to a complaint.  Moshe’s role as leader is a 24/7 job (even on Shabbat he was looked to as the leader).  It was a no-frills job.  The pay was non-existent and, while he did have the benefit of talking to God, he did not have the opportunity to finish leading the people (he was not permitted to enter Israel).

Yitro on the other hand, was a former advisor to the Pharoah, he was a priest, a dignitary among his people.  While he did not lead a nation, he serves as the first organizational consultant, a mentor to Moshe.

In his book, Organization  Change: Theory and Practice, W. Warner Burke cites Yitro as a mentor; a consultant to the client, Moshe.    Yitro identifies that Moshe’s leadership is taking a physical and mental toll on Moshe.  He, therefore, suggests a reorganization of structure.

What makes Yitro’s suggestion powerful is not merely that he made it, but that Moshe listened to him.  Moshe took Yitro’s suggestion of creating smaller courts led by a few.  Each of these smaller courts would then have smaller courts under them.  As cases made their way through the lower courts, only the larger cases came to Moshe, thus lessening the strain on his leadership.

What makes Moshe’s leadership impactful is that he knew when to listen to those around him.  He knew when he needed help.

When new teachers enter into the profession they are usually given a mentor, a coach.  Lois Zachary, a leading scholar on the mentoring process suggests that there are eight hallmarks that make for a positive culture when mentoring.  Among these are accountability and communication.

In the Accountability phase, mutual goals are set, expectations are clarified, responsibilities are determined, measurement is monitored and feedback is gathered.  Both the mentor and mentee must agree to the  conditions that they set together.  Both need to see a benefit in the mentoring process.

Communication is the next most important piece of fostering a positive mentoring culture.  As a mentor it is very important to listen.  A mentor, while not a therapist, is also not put in a position to be a problem solver.  They do have the opportunity and job of helping the mentee determine and assess the problem.  They are then responsible to help the mentee create a plan of action to solve the problem.  While the mentor can share their own experience, give some ideas, share some data, only the mentee can solve the problem.  Mentees need to be empowered to solve the problem.

A coach is a mentor.  So too is a consultant.  Their job is to listen, to give suggestions, but ultimately only those on the playing  field, those doing the job, can put the plan into action.

Yitro was Moshe’s mentor.  Yitro had the experience as a leader and as an advisor.

Yitro was successful because, though he gave  the idea, he knew that only Moshe could put the plan into place.  Yitro led by example.  He needed to walk the walk, not just talk the talk.  It is for this reason that many scholars believe that Yitro’s arrival constituted his conversion to Judaism.

As educators at Schechter, we are mentors to your children.  Our job is to listen when it is time to listen, to inform when it is time to inform, and to guide at all times.  We model the behavior that we wish to see in our students, that you as parents want to see in your children.  As mentors, we know that our mentees may or may not listen to our advice.  But we know that our goal is to help them move forward.  Together with you and your children we set goals.  We have benchmarks and standards that we wish to reach.  We organize and reorganize our structure to best meet the needs of our students.

Yet even as we serve as mentors to your children, we also seek out mentors to help us move forward, to help us do our jobs better.  We do this through conferences, professional growth opportunities, and by seeking out scholars and leaders in the local community, Jewish community and world community.

What makes Moshe’s leadership a shining example is that he was never satisfied with where he was.  He was always looking for a way to move forward and to strengthen his Kehilla, community.  He modeled the behavior, now we take over the reins.