Terumah (“Portion”)
Shemot / Exodus 25:1-27:19

“Speak to the Children of Israel and let them take for Me a portion (terumah, תרומה), from every man whose heart motivates him you shall take My portion.” (Exodus 21:24-25)

In this Torah Portion we find the call for the building of the Mishkan (משׁכן, Tabernacle). In the opening line we hear Hashem speaking to Moshe:

I believe this is they key phrase for understanding this parasha, as well as the entire building of the Mishkan.

Here we find Hashem desiring something to come into existence — the Mishkan, the place where He will meet with His people. It is to be a holy place, a place like none other. It is to be a place of perfection that will emulate the Heavenly courts (cf. the book of Hebrews, Midrash Rabba, et al.) in as many aspects as humanly possible. So, the question is, why did Hashem not create this edifice Himself? Why did He have man build it, rather than saying, “Let there be the Mishkan!”? Why did he use human agents to create such an important reflection of the heavenlies?

There are several reasons for this. The first being that since the creation of mankind, Hashem has used man to accomplish His will on this earth. Instead of doing everything on His own, He has chosen to enter into “partnership” with man in achieving His purposes. We have a role to play in the work of the Malchut (Kingdom), and we need to be about it.

Secondly, with an entire nation coming together for the common purpose of building a dwelling place for their Redeemer, they have a common purpose. This effectively builds community. They have to rub shoulders, work side-by-side, communicate and forgive. They had to build relationships. They had to build trust. They had to be vulnerable. Avot 2:2 says,

Those who work for the community should do so for the sake of Heaven;

If this massive structure were to ever be completed, it would require the cooperation of many thousands of people. Without a common purpose and without communication, community cannot effectively be cultivated. Hashem knew this in His plan for the construction of the Mishkan. It is ultimately “for the sake of Heaven” that we build community.

Lastly, they had to make a personal investment. They had to invest not only their resources, but their time. And it wasn’t forced on them. Remember the words, “from every man whose heart motivates him”? Hashem didn’t coerce those who didn’t want to participate. However, there were benefits for those who chose to do so. Let me give you an example.

How did you obtain your first vehicle? Did you work to earn the money to purchase it, or was it given to you? From whichever perspective you came from, have you noticed the other perspective? Generally, those to whom things of great value are given, versus earned are treated with less value than they are actually worth. Why? Because the person receiving them hasn’t seen the value in the object due to their lack of investment. Here’s another example. Have you ever built a house? If so, you probably would have a much harder time selling it than a pre-existing house that you merely purchased. Why? Because you have invested blood, sweat and tears into it. We can appreciate much more what we have made an investment into.

The same is true with relationships. While we would be hurt if we lost a casual friend, we would be in great mourning at the loss of a spouse or child or sibling. Why? Because of our investment. We have poured our lives into these lives, and our investment is great. This is what makes us vulnerable, risking the deep hurt that comes with that loss. But is also what makes us better. Intimate relationships make us smooth where we are rough, lighter when we are heavy, stronger when we are weak. Like a shared glass of wine, they make it twice as enjoyable if it is sweet, and half as bad when it is bitter. Life was meant to be shared. Begin sharing terumah of it with someone today.Similar Posts:

• Terumah
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Mishpatim (“Laws/Ordinances”)
Shemot / Exodus 21:1-24:18

“…and eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot; a burn for a burn, a wound for a wound, a bruise for a bruise.” (Exodus 21:24-25)

Probably one of the most frequently quoted, yet misapplied and misunderstood texts of the Torah would be the above text from our parashah. Those who do not study nor understand the Torah often site this passage as a justification of their misunderstanding of the justice of Hashem. They often pivot Hashem’s attribute of justice–as cursorily seen in the Hebrew Scriptures (the “Old Testament”)–against a cursory reading of the “grace” of the Apostolic Scriptures (the “New Testament”). In short, this passage is often used to place the God of the OT at odds with the one of the NT. The God of the OT is seen as cruel and vengeful. Yet the picture of Him in the NT is heavily skewed with mercy and grace (despite the numerous accounts of wrath and judgment found within the NT, particularly within Revelation).

These concepts, however, are based on false assumptions. We know that Hashem is both just and merciful throughout the canon of Scripture, and that there is no wavering on His part. But how should we understand our text, especially when juxtaposed against the teaching of the Master in Matthew 5, which says:

You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you.
Matthew 5:38-42(NIV)

It appears that Yeshua is telling us that we need to disregard the injunction of the Torah and replace it with a new one. However, we must keep in mind that if he is telling us to set aside the laws of the Torah, then he could not have been Messiah. Instead of the Messiah, he would have been a sinner and a false prophet. We know that he was sent by the Father as the Messiah and upheld the Torah. Therefore we must understand the issue at hand.

First we must understand the context of the passage within the Torah. If we examine the text in context, we easily understand that this passage is not to be understood literally. If a person were to lose an eye, he would not demand the eye of his perpetrator, as is thought by the majority of those quoting the text. He was to receive compensation (monetary or otherwise) from the perpetrator equivalent to the damage. In the text, there are two specific examples of compensating for damages. One in regard to a miscarriage (v.22), and the other in regard to the damage of a tooth or eye (v. 26-27).

Next, we must understand the words of the Master. In his teaching he isn’t undermining the Torah. He is dealing with the issue of the heart. Although the Torah allows for us to be compensated, it is up to the (religious) court system to enact the compensatory laws. While our very nature would “demand” compensation, Yeshua tells us that we must not demand it. We uphold both the letter and the spirit of the Torah through ensuring compensation takes place for victims, while not taking it upon ourselves to defend our “rights.” Vengeance is not ours, but lies in the hands of the Almighty alone.Similar Posts:

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Va’eira (“And I Appeared”)
Shemot / Exodus 6:1-9:35

G-d spoke to Moshe and said to him, “I am Hashem (יהוה). I appeared (וארא)” to Abraham, to Isaac, and to Jacob as El Shaddai, but with my Name Hashem (יהוה) I did not make Myself known to them. (Exodus 6:1)

This week’s parasha is the central passage around which the Pesach (Passover) revolves. It contains the Four (or five, depending on how you read it) Expressions of Redemption:

1. I shall take you out from under the burdens of Egypt (Exodus 6:6a)
2. I shall rescue you from their service (Exodus 6:6b)
3. I shall redeem you with an outstretched arm and with great judgments (Exodus 6:6c)
4. I shall take you to Me for a people and I shall be a G-d to you. (Exodus 6:7)

And as a reminder, these four expressions correspond to the four cups of wine of the Passover:

1. Cup of Sanctification
2. Cup of Judgement
3. Cup of Redemption
4. Cup of Praise/Cup of The Kingdom

The interesting thing about this week’s parasha, however, is the apparent contradiction of our opening passage with previous passages. Our passage states matter-of-factly, that Hashem has never revealed His Name (יהוה/YHVH) to anyone until this event. Breisheet (Genesis), however, says differently. Not only is His Name used repeatedly, beginning with the second chapter of Breisheet (Genesis 2:4), Abraham specifically calls on Hashem by Name:

…and he (Abraham) built there an altar to Hashem (יהוה) and invoked Hashem (יהוה) by Name. (Exodus 12:8)

The Hebrew is explicit. It states:

וַיִּקְרָא בְּשֵׁם יְהוָֽה

Literally, “And he called on The Name of Hashem (יהוה).” So, how can our text make the claim that “with my Name Hashem (יהוה) I did not make Myself known to them (the Patriarchs)”? How can Hashem say He has not revealed His name to the patriarchs, when the text seems to say otherwise? This is where we have to understand Hebrew thought.

In a nutshell, here is the situation. Scripture tells us that Hashem reveals Himself to those who seek Him. He is a stumbling block to some and a foundation stone to others. His words have to be studied and understood, because His Word(s) separate even the bone from the marrow. In cases such as these, they separate the seeker from the scorner.

Previously Hashem had only revealed Himself to the Patriarchs as El Shaddai. Why? Because He was their provision. El Shaddai, basically means “G-d of Sustenance/Provision.” He had proven His faithful provision to them many times, even to the extreme example of giving Isaac to Abraham on two occasions (remember the Akeidah/binding of Isaac?). However, He had also made covenants and promises to the Patriarchs which were still unfulfilled. Therefore, as Adonai (יהוה), the faithful, covenant-keeping Judge (also in the sense of “Redeemer/Deliverer”) He was finally able to reveal Himself during the time of Moshe. After hundreds of years, the Children of Israel were able to see the revelation of Adonai as the covenant-keeping, faithful Judge they knew Him to be. They were finally able to partake in the promises made to their ancestors hundreds of years prior.

May we never forget that we serve a living G-d, who has revealed Himself to us as both El Shaddai and Adonai (יהוה). We have nothing to lack, and no reason to not know the greatness of our Living and Eternal King.Similar Posts:

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Shemot (“Names”)
Shemot / Exodus 1:1-Exodus 6:1

“And these are the names of the Children of Israel who were coming into Egypt…The Children of Israel were fruitful, teemed, increased and became strong—very much so; and the land became filled with them.” (Exodus 1:1,7)

As with a good number of the parashot, Shemot begins with the letter ו (vav). In Hebrew, a vav is a letter added to the beginning of a word to represent the conjunction “and.” Our parasha begins “And these are the names (shemot / שמות)…” This statement connects the current parasha with the previous one. But the vav is the connector. It connects the previous thought to a new thought. In this case it connects the previous parasha to the current one. But not only does it connect one parasha to the next, it connects one generation to another. But not only does it connect one generation to another, but it connects despair to hope.

“Chazak! Chazak! Venitchazeik!”

Last week was the first time we have spoken these words for this Torah cycle. They are spoken at the end of each book of Torah as a transition from one book to the next. They mean “Be strong! Be strong! And may we be strengthened!” I find it fitting that these words connect the last words of Breisheet with the first words of Shemot. They connect the bitter ending of Breisheet with the optimistic introduction of Shemot.

Joseph died at the age of one hundred and ten years; they embalmed him and he was placed in a coffin in Egypt.

These words cannot be the fatalistic end of the story. There has to be more. There has to be hope for a future. Then we hear the reminder… “Chazak! Chazak! Venitchazeik!” Be strong! Be strong! And may we be strengthened! They are followed with the words of Shemot…

And these are the names of the Children of Israel who were coming into Egypt…The Children of Israel were fruitful, teemed, increased and became strong—very much so; and the land became filled with them.

Did you hear that? They “teemed, increased and became strong—very much so.” The death of Joseph wasn’t an end, but a beginning. It wasn’t the end of the story. On the contrary, it only set the stage for the greater story—a story of signs & wonders, devotion, love and redemption.

Maybe there has been tragedy or unfortunate circumstances in your life recently. It’s not the end. There is a vav if we continue reading. Just as the Children of Israel were at a point of hopelessness at the passing of Joseph (the one that led us into the country!), a vav was waiting for them just ahead. We all have a vav waiting on us if we stand firm.

Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything.
James 1:2-4

Always remember—Mashiach is the vav connecting us to Israel. Torah is the vav connecting us to Hashem. If you are in a difficult place, remember the words “Chazak! Chazak! Venitchazeik!” and hang on to your vavs.Similar Posts:

• Chazak! Chazak! Venitchazeik!
• 5 Minute Torah – Va’eira
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blessings,
-DarrenSimilar Posts:

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Day 1
Genesis 21; Numbers 29:1-29:6

Day 2
Genesis 22; Numbers 29:1-29:6

If you don’t know, or don’t remember, this Friday night begins Rosh Hashanah / Yom T’ruah / Feast of Trumpets. It is celebrated for 2 days, and the readings for these days commemorate both the commandment to celebrate this event and the birth and binding of Isaac. What do these have in common? More than you might think…

The Talmud tells us that Rav Saadiah Gaon makes the following correlation:

The sound of the shofar is “a reminder of the Akedah, since the ram that was substituted for Isaac was caught in the thicket by its horns.” R. Abbahu said: “Why do we blow a ram’s horn [on the New Year]? The Holy and Blessed One said: ‘Sound before Me a ram’s horn so that I may remember on your behalf the binding of Isaac the son of Abraham and account it to you as if you had bound yourselves before Me.’”(Rosh Hashanah 16a)

With this in mind, we must also look to the daily liturgy as well. Every morning, the pious Jew (and some of us goy weirdos) pray from the Siddur, the Jewish prayer book. In the morning prayers we recite the Akeidah — the Binding of Isaac (Genesis 22:1-19). Before and after this reading we a blessing connected to the mitzvah of recalling the Akeidah. The concluding blessing includes the following:

“Master of the universe! May it be Your will, Hashem, our God, and the God of our forefathers, that You remember for our sake the covenant of our forefathers. Just as Abraham our forefather suppressed his mercy for his only son and wished to slaughter him in order to do Your will, so may Your mercy suppress Your anger from upon us and may Your mercy overwhelm Your attributes. May You overstep with us the line of Your law and deal with us — O Hashem, our God — with the attribute of kindness and the attribute of mercy. In Your great goodness may You turn aside Your burning wrath from Your people, Your city, Your land, and Your heritage.”

Too many times Judaism gets a bad rap, because people think that it is a religion that does not know about grace and mercy. There has never been anything further from the truth. It is obvious from this prayer that Judaism teaches that we need to reckoned to Hashem not through the just penalty of the Law that we all deserve, but rather through the grace and mercy of Hashem as expressed through the shed blood of His very own son. This is why Hashem’s Thirteen Attributes of Mercy (Exodus 34:6-5) are recited within the Rosh Hashanah prayers. We call upon the Almighty who acts in mercy on behalf of His creatures, relying upon His mercy that is displayed through His very own law. We are to “Speak and act as those who are going to be judged by the law that gives freedom.” Why? “Because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment!” (James 2:12-13)

Let mercy triumph in your life during this season!Similar Posts:

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Nitzavim (“Standing”)
Deuteronomy 29:9 – 30:20
– and –
Vayeilech (“And He Went”)
Deuteronomy 31:1 – 31:30

“The secret things belong to the LORD our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this Torah” (Deuteronomy 29:28)¹

Searching for Nuggets of Life

The sages say that there are seventy interpretations of every word of Torah. There are two ways of understanding the above passage that I would like to address today. The first is the following.

“The secret things belong to the LORD our God”

No matter how hard we try, there are going to be some things in this life that we will never understand. We will never quite be able to wrap our minds around a particular concept, or understand some deep spiritual paradox. We must accept this fact. However, we must not allow our resolve to turn to apathy, as is the case with the vast majority of Christendom. Unfortunately, this concept has run rampant within the church, causing a lot of spiritual atrophy. We have been fed the lie that we cannot know, therefor seeking is merely a waste of time. This is simply not the case.

This leads us to the second portion of the verse, “but the things revealed belong to us and to our children forever, that we may follow all the words of this Torah.” Proverbs 25:2 says, “It is the glory of God to conceal a matter; to search out a matter is the glory of kings.” Although this seems to specifically address monarchical leaders in their responsibility, this is merely an allusion to the rewards that will follow our pursuit of wisdom. In regard to the pursuit of wisdom, Solomon tells us, “She will place on your head a garland of grace; She will present you with a crown of beauty.” But what are the rewards for our diligence?

“Ben Azzai would say: Run to pursue a minor mitzvah, and flee from a transgression. For a mitzvah² brings another mitzvah, and a transgression brings another transgression. For the reward of a mitzvah is a mitzvah, and the reward of transgression is transgression.” (Avot 4:2)

The rewards are the fruit of ones actions. Wisdom will be the application of the pursuit. And if we yet think this is too difficult, we are reminded again in our text, “Now what I am commanding you today is not too difficult for you or beyond your reach. It is not up in heaven, so that you have to ask, ‘Who will ascend into heaven to get it and proclaim it to us so we may obey it?’ Nor is it beyond the sea, so that you have to ask’ “Who will cross the sea to get it and proclaim it to us so we may obey it?’ No, the word is very near you; it is in your mouth and in your heart so you may obey it,” (Deuteronomy 30:11-14). Don’t believe the lie that living according to Hashem’s standard is too difficult. He has made it very clear: It is not too difficult, but you must choose to obey.

“For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding. And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light. For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins,” (Colossians 1:9-14).

1 The Bible references may be slightly different in a non-Jewish published Bible. 2 A “mitzvah” is a commandment or a good deed.Similar Posts:

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Ki Tavo (“When You Enter”)
Deuteronomy 26:1 – 29:8

“Accursed is one who will not uphold the words of this Torah, to perform them.” (Deuteronomy 27:26)

Right Thinking vs. Right Actions

The above passage sounds harsh, doesn’t it? The reality, however, is that this is a covenant — an agreement. And the agreement states that there will be blessings if we abide by the terms and curses if we do not abide by the terms. Contrary to most theological systems, it’s not about “knowing” the right things, but “doing” the right things. Interestingly, Ramban¹ points out a view found in the Jerusalem Talmud (Sotah 7:4) that if a person influences others to be obedient to the commandments, while he, himself, is not willing to do so — he is cursed.

James, the brother of the Master, writes in a typical manner of Hebrew (Biblical) thought. He makes this bold statement: “You see that a person is justified by what he does and not by faith alone,” (James 2:24).

The Rabbis confirm this with the anecdote, “The essential thing is not study, but deed.” Avot 1:17

You don’t hear the prophets, or Yeshua or any of the Apostles castigating people for their bad theology, but for their improper actions. James clarifies this by stating, “Anyone, then, who knows the good he ought to do and doesn’t do it, sins,” (James 4:17). The old cliche is actually true that “People don’t care how much you know, until they know how much you care.” We can have all of the “right” theology and the proper creeds in the world, but without the “deeds” behind them, they are empty air. Paul tells us that although he may understand all mysteries, without love (compassion/conviction in action) he is nothing (1 Corinthians 13). We must have the same thinking.

Lastly, our parashah also tells us, “Accursed is one who causes a blind person to go astray on the road,” (Deuteronomy 27:18). Although we can still literally apply this today, we can also apply the greater principle. If there is someone trusting us in a matter (our children, friends who do not know the Scriptures as well, clients who to not understand the “legalese” of the transaction, etc.) we are obligated to make sure they don’t “fall off the path” through a misunderstanding, an uninformed choice, or a bad example (on our part).

To tie the two concepts together, James (yes, James again!) gives us a definition by which we should live, He tells us “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world,” (James 1:27).

Shabbat Shalom!
-Darren

¹ RaMBaN is an acronym for a popular Jewish scholar of the Middle Ages by the name of Rabbi Moshe ben Nachman.Similar Posts:

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Ki Teitzi (“When You Go Out”)
Deuteronomy 21:10 – 25:19

“When you build a new house, make a parapet around your roof so that you may not bring the guilt of bloodshed on your house if someone falls from the roof.” (Deut 22:8, NIV)

Although this passage is very clear, and the “peshat,” or face-value understanding of this verse is to literally build a fence around the roof of a new house to protect anyone that may be on your roof in order that they do not accidentally fall from it. However, we can derive from it a greater point. This is called “derash,” or “searching.” The Apostle Paul does this frequently (as well as the Master). One example that comes to mind is his reference not to “muzzle the ox.” This is a commandment from this week’s parashah as well (Deuteronomy 25:9). In the plain sense it is talking about allowing the beast of burden to enjoy the rewards of his labor during the threshing of the grain. Paul, in his rabbinic style of teaching, applies a derash to this in relating it to the blessings of one laboring in the work of the Kingdom (1 Corinthians 9:9; 1 Timothy 5:18).

Our passage begs for a derash as well. At least two principles can be drawn from this passage. They are as follows:

1) We are responsible for one another, even though the other person may be negligent in their actions. Even though their actions only appear to hurt themselves, the sages liken it to three men on a boat. One of the men begins to drill a hole beneath his seat. The other two begin crying out for him to explain his actions. The man stops drilling and replies, “What does it concern YOU if I drill beneath MY seat?” So it is with life. We are responsible to each other, and this is the premise for these emails. I want to encourage each of you to walk humbly before our Creator and listen to His voice every moment of every day. These are extreme times, and we must be living extreme lives.

2) Make a fence around Torah (Pirkei Avot 1:1). Just as we need to make fences around a house that we build, we must also build fences around Torah. What does this mean? It means that we don’t flirt with disaster. If Torah says “don’t work on the Sabbath,” we don’t search for loopholes to justify our activities. If the Torah says “don’t commit adultery,” we do exactly as our Master has instructed us and not let our eyes and our hearts wonder into this area of deceptiveness (Matthew 5:27-30). Remember the adage — “If in doubt, cast it out.” Yeshua said it’s better to suffer the pain of denying our flesh in this age, than to suffer the consequences in the age to come. Our fences may be different, but as long as they are not in opposition to Torah, they will keep us safe from our own foolishness.Similar Posts:

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