That Golden Statue! And I DON’T mean OSCAR!

The Berlin Film Festival hands out the “Golden Bear.”  The Venice Film Festival awards the “Golden Lion.” And, as we saw last Sunday night, in a flash of glitz and glamour, The American Academy of Motion Picture Arts and Sciences bestows the “Oscar,” a golden naked man holding a sword and standing on a pedestal of film. (The “golden” fellow is, for the record, pewter plated with copper, nickel, silver and a thin coating of 24-karat gold with a production cost of $500 each) Oscar is, without a doubt, the most coveted and recognizable film award in the world.

We always use the words “coveted” and “Oscar” in the same sentence. And, as we know, “coveting” is not usually a good thing. So, upon consideration, the one nation that really sees its award in the right perspective is the Netherlands Film Festival.  They award the “GOLDEN CALF!”  (After all, the Netherlands is known for its dairy cows!)  To quote film festival jury member Martin Koolhoven “the Dutch Calvinist culture is more relativizing than proud: this is why the Golden Calf is such a good prize, because of the wink that is included. We have a golden calf and after all it is sinful to worship it."

Magically coinciding with the timing of the Oscars, this week’s Torah portion, Ki Tisa, Exodus 30:11–34:35, recalls the incident of the “golden calf.”  Moses goes up to Mt. Sinai to receive the Ten Commandments.  Some of the people become extremely agitated when their leader doesn’t return when expected.  Some decide to make a physical representation of  “the god of Israel” in the form of a golden calf and proceed to worship it.  And, just as some people brought gold and other precious materials to build the Tabernacle earlier in the Book of Exodus, now others, in their insecurity, melt down their gold for an idol.

We know that a “mixed multitude” left Egypt along with the Israelites.  Perhaps they were the idol makers and worshipers!  Nevertheless, as angry as Moses is when he sees them cavorting around the golden calf (remember, he smashes the first set of Tablets), what really upsets him is that those Israelites who DID believe in HaShem, who DID NOT contribute their gold for the molten statue, and who DID NOT worship the idol simply stood by, did nothing, and let it happen!

One of the best discussions I have with our Bar and Bat Mitzvah students during
our “one-on-one study sessions together is about the concept of “idols and
idolatry.”   The term “idol” certainly has a different ring to it these days.  Thanks
to “American Idol” teens have a somewhat unusual take on the word.

I have this discussion to prepare them for the “lead-up” to the recitation of the Shema, the key statement of the Jewish faith. “Hear O Israel, The Lord our God, The Lord is One.”  We delve into the “Oneness” of God.

Prior to the Shema, our B’nai Mitzvah boys and girls stand before the congregation and read a passage that illustrates for them, and us, the destructive power of idol worship.  Here is the passage:

“We must be reminded that only God is to be worshipped, or else we might worship idols; power, wealth or prestige, or other false gods can claim people today as easily as 3,000 years ago.

To worship something means to give everything one possesses, all of one’s talents and energies to this end. Thus, the person who worships power may sacrifice honor for power, may neglect family for power, and may destroy character for power.

That is why thrice daily we recite the Shema, so that we may be reminded that there is but one God in the universe to whom we should be truly dedicated.”

In a secular world, we would call this passage “Character Education.” But collectively as Jews we know it is only by putting our faith in God’s teachings, rather than idol worship, that we have endured. Not only is it the core of our faith, it is the source of our strength, and the wellspring of our value system. It is these words that have guided our people and have kept us in every generation,  

Shabbat Shalom,
Rabbi Rose




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In Parasha Tetzaveh God gives detailed designs for each of the ritual articles of 

clothing to be worn by the High Priest. While we already know that Aaron is a man 

of great character… he still needs the outer trappings of the priesthood… or as 

Maimonides was fond of saying, “the multitude does not estimate man by his true 

form, but by the beauty of his garments.” 

And these elaborate garments are not to be executed by just any shmata makers…. 

God instructs that they are to be made by “The wise hearted people whom I have invested 

with wisdom.”  That is to say designers in whom God has placed ARTISTIC TALENT! The 

biblical equivalents of Calvin Klein, Isaac Mizrahi, and Ralph Lauren.

 
God was fully aware that clothing has the power to communicate and the Israelites 

are in need of a strong visual message.  After all, they had left Egypt, with all 

its pageantry and idol worship, so in his designs God aims to produce a “look” for 

Aaron the priest that makes the statement…that he is to be worshipped Le-Kavod – 

with Dignity, Ule tifaret, and with Beauty.  Aaron’s garb will bespeak Honor and 

Glory. For God’s Service in God’s House, the Priests had to make a REALLY strong 

impression, to paraphrase God, and Vidal Sassoon… “If YOU don’t look good, I Don’t 

look good.”

White linen breeches for modesty, a pure white linen tunic, a blue cloak accented 

with golden bells shaped like Pomegranates that tinkle when you walk.  An apron 

with lapis lazuli detailing on the shoulders, each inscribed with six of the tribes 

so that Aaron can literally carry the Jews on his shoulders.  The whole outfit is 

set off with a breast plate of twelve precious stones, arranged in four rows of 

three, representing the tribes, held in place with blue straps. For a head 

covering, Aaron is issued a white linen turban, flat on top and over that, placed 

low on the forehead, with a blue ribbon upon which is a gold plate with the 

inscription, “Holy to God.”    How fitting, for what is to come, the pageantry of 

the service of the Tabernacle, and later the Temple.  All in all, visually 

STUNNING. 

To impart just how majestic the High Priest was in his garments, I would like to 

share this story from the Talmud:
When Alexander the Great came to conquer Jerusalem, the enemies of the Jews 

slandered them and claimed that the Jews had rebelled. As Alexander approached 

Jerusalem, the High Priest Shimon HaTzaddik came out to meet him in full regalia of 

the eight special garments.

When he saw this impressive sight, Alexander fell on his face and bowed down to the 

High Priest of Israel.
 
Upon seeing this, Alexander's generals asked why he bowed before the Jew. Alexander 

replied, "Every time I go to battle, I see this man in a dream the night before, 

and he assures me that I will be victorious.”

Later, when Alexander wanted to put his statue in the Holy Temple - to solidify 

Jewish loyalty to him - the High Priest had a better suggestion: Every baby boy 

born that year will be named "Alexander!" 
 
And that is how and why the names Alex and Sender, Sandor , Alli, Alexis, Lexi and 

Sandra. Over time all the derivative of Alexander became and continue to be common 

Jewish names.
 
Well… here we are… the sacrificial functions of the Priestly Class are no more.  

The ritual garb is from another era. But we can take away from this week's parasha 

at least two things: first, that we must always look beyond or behind what a person 

appears to be, to find out what they actually are, and second: when we give 

service, Avodah, to God with our prayers, we must find an inner way to approach God 

eem Kavod, Ule-tifaret, with Dignity and Beauty.
 
Speaking of ‘dressing the part’, this week is PURIM with its masks, costumes and 

hidden identities… NOTHING and NO ONE is as they appear. I hope both adults and 

children will take the opportunity to dress to impress or dress to deceive for your 

Purim celebration. 

Until then, Shabbat Shalom and Shavuah Tov!

Rabbi Rose





 

Salvation in Judaism is About Losing Ourselves in The Welfare of The Whole and Making a Difference in The Lives of Others

“Salvation in Judaism is about losing ourselves in the welfare of the whole and making a difference in the lives of others.”  Dr. Ismar Schorsch, former Chancellor of the Jewish Theological Seminary

We concluded last week with the acceptance of Gods laws and ordinances by the Israelites.  “All that the Lord has spoken we will do!” Ex 24:7 Now, the Children of Israel are invited to build a tabernacle. As anyone who has ever tried to start a shul will tell you, first you need a building fund!

God speaks to Moses and tells him to “Speak to the Israelites and have them bring me an offering.  Take my offering from everyone whose heart moves him or her to give.”  This offering is for the purpose of building a Mishkan, a tabernacle, a portable dwelling place for God that the Israelites will carry through the desert.  

There are many kinds of offerings in the Torah. In our post-Temple world we glaze over at descriptions of “wave offerings,” “guilt offerings,” “meal offerings” and the litany of roasted animal parts for various offenses. However this week’s Torah portion, Terumah, speaks of a different kind of offering.  Terumah means “a free-will offering,” a positive offering to God, literally “a gift.”

God gives Moses his shopping list for the structure as well as detailed plans for each object that will be in the Mishkan.  And what a shopping list…gold, silver, copper, as well as the kinds and colors of fabric needed to make the tent and clothing for Aaron the High Priest, and precious and semi-precious stones needed for Aaron’s breastplate. 

Now remember, these are the same Israelites who have been “kvetching” ever since they left Egypt!   Can you imagine what it must have been like getting them to give up the precious items they took with them out of Egypt?  Well, it was amazingly easy. It seems that, once focused on fulfilling God’s plan for the Chosen, the people were able to get behind the unifying idea of carrying God’s presence with them.  Working on the project brought them together.  Perhaps this physical structure reflected a deep inner yearning of the people.

But God’s words regarding their giving was clear… it had to be a free-will offering.  If they failed to give willingly, the project could not go forth.  There was no hesitation, no kvetching. Both men and women freely gave their valuables and their handiwork for the glory of the sanctuary! It was, if you will, “inclusive” giving, that is to say everyone of every station of life gave. Each gave according to their ability. They gave so much that Moses finally had to tell them to stop!

What comes from this spirit of giving and continues during the construction is a peaceful, cooperative and uplifting time in the Exodus story.  No kvetching. In building a physical place for God to dwell, they coalesce into a people willing to go beyond individual wants and desires for the greater needs of the community.

Their lesson remains today as a guiding principle of the Jewish People. For in building a dwelling place for God and a sacred space for connecting with God, whether it was the Mishkan in the desert, the Temple in Jerusalem, or our own congregation in Warrenton we can feel that God’s presence rests in a place of charity. God rests wherever people are willing to give and to give of themselves.

Shabbat Shalom.

WHY ARE THERE SO MANY JEWISH LAWYERS?

 

“Moses repeated the commandments to the people, who answered: “All the things that the Lord has commanded we will do!” Moses then wrote the commandments down.”
This week’s Torah portion, Mishpatim, literally “Laws,” is a long list of rules and laws given by God to the Jewish People, and is sometimes referred to as “The Covenant Code.”  While last week’s list of the ‘Ten Statements’, or as they are more commonly referred to, the ‘Ten Commandments’, dealt primarily with spiritual matters, this week’s portion delves into Civil and Tort Law. Here is the “short list” of items covered by God: homicide, assault, theft, kidnapping, judicial integrity, sorcery, seduction, humane treatment of the enemy, wronging the disadvantaged, and my personal favorite, insulting a parent.  Mentioned several times in the portion is the concept of ‘not oppressing the stranger.’  We are reminded over and over again to be attentive and sensitive to the stranger, as we were once strangers in a strange land – Egypt.
 As Jews interpreting Torah we tend to see many of these laws as unique to us; being handed down from God to Moses in a very dramatic moment. However upon examination we find that quite a few laws are not much different from those found in Hammurabi’s Code, or the ancient law codes that predate the Code of Hammurabi. 
How then, do we come to see these laws and rulings as uniquely “Jewish”?  What differentiates the Laws of Moses from those in other early societies is that the Law, as it is presented to Moses and the people, is bound up in the relationship God has with his people. These laws create our value system and demand of us a higher regard for life, integrity, and social justice.
Yes, God initially gives the laws to Moses.  But unlike some religions whose laws are held closely by a designated hierarchy, Moses in turn reads God’s covenant aloud to the people, who once again affirm that they will follow it.  
Which brings us to why there are so many Jewish lawyers!    Our religion asks of us to not only understand the festivals and observances, but to be intimately aware of how we must conduct ourselves in every part of our lives, making each Jew a lawyer, obligated to learn and understand the Law. Long before there were Law Schools, perspective lawyers “read” the law.  Each Jew must “read the Law”, and not just leave it up to “professional Jews.”  It was and still is God’s intent that we each stand before God with an understanding of the Laws of Moses.  Of course each generation is then left to reinterpret the Law within the context of their time… while never straying far from the original intent of the Law.  
We are meant to be not just “a people of the book” but in a small way a nation of lawyers, always aware of our obligations to God and each other!

Shabbat Shalom,

Rabbi Rose Jacob