Parashat Pekudei

No task is ever below our dignity. No matter how far we climb on the social ladder, we should never think too highly of ourselves. How is this supported in this week’s parasha? The answer is found where G-d calls Moses to be personally involved in the building and erecting of the Tabernacle:

“HaShem spoke unto Moses, saying: ‘On the first day of the first month, you are to set up the Tabernacle, the tent of meeting (Exodus 40:1-2).’”

In verse 40:2 and subsequent verses, G-d tells Moses, “YOU are to set up the Tabernacle.” It was not enough for Moses to simply oversee the work that was being done, he had to be actively involved. Despite the fact that Moses experienced God face-to-face, and received the Torah upon Mt. Sinai, G-d called him personally to set up the Tabernacle. G-d expected even Moses to lead by example.

Moses could have balked at this idea. He could have refused. But he didn’t. He obeyed. Although he was the leader of the Israelites, and one of the greatest figures who ever lived, he did not consider himself as too important to do such work. Rather, throughout the rest of the parasha he was actively involved in the construction of the Tabernacle.

Speaking on this verse (Ex. 40:2), the Lubavitcher Rebbe, Menachem Mendel Schneerson, once stated:

This teaches that a person cannot only busy himself with his own spiritual development and Torah study. He needs to also be involved in helping others, just like G-d who wanted Moshe to be involved with the Tabernacle, not just as a spiritual leader and mentor, but also, “with his hands” (Gutnick Edition Chumash, 609).

True leadership is always by example. It is being willing to do whatever needs to be done. No matter how big or how small. When I formally began my rabbinical studies, I remember my rabbi asking me a very vivid question: “How good are you at plunging toilets?” His response was that if I was not willing to plunge toilets I had no business becoming a rabbi. And he was right. I cannot tell you how many toilets I have plunged since that day nearly fourteen years ago. Because any time something goes wrong in a congregation … “O Rabbi!”

Often we look at those in leadership or influential positions and covet their jobs. Yet, if we really saw what the position entailed, most of us would actually pass it up. For example, what most people see congregational leaders doing in public, is really often only about ten percent of our work. What they do not see is what happens on all the other days of the week and behind the scenes - moving chairs, administration, volunteer coordination, or cleaning stains out of the carpet after oneg. We must always be willing to serve. And in whatever capacity is needed.

This also follows the leadership model demonstrated by Yeshua, who taught that the greatest shall be least, and the least shall be the greatest (Mat 20:16). Furthermore, the greatest leader is to be the servant of all (Mark 9:35). Yeshua never perceived a task or person as below him. Rather, he served all, washed their feet, or supported all those who were hurting. As a “greater Moses,” Yeshua was our greatest example. Like Moses, G-d has called each of us to be participants in the building of his Kingdom. And each of us has the opportunity to partner with God in bringing redemption into the world. G-d has a role for each of us to play. The question is, are we willing to do it? For as James writes (1:22), it is not enough to only be hearers of what Torah says, but we must be doers as well!

*This week's commentary was originally written for the Set Table.

Parashat Yitro

This week’s Parasha tells us that “Moshe went up to G-d, and then HaShem called to him from the mountain.” This phrase begins the retelling of the powerful story of G-d giving the Torah to Israel, and of the experience we had as a people standing before the presence of HaShem.

This most interesting point is made before G-d actually gives any of the mitzvot. That point is simply that G-d expects something from us. All the blessings, mitzvot, and covenants rely on action from our part. The Torah specifically tells us that Moshe went up to G-d, and then HaShem called down to him. The giving of the Torah rested on Moshe taking the faith initiative to seek out G-d. To climb up the mountain in an expectancy to encounter the manifest presence of the Divine. It was an action, an action of faith. That is what all of the mitzvot really are - lessons in faith. Or as one rabbi once put it, the 613 mitzvot are actually 613 ways to connect to HaShem.

Moshe did his part, so that G-d could do G-d’s part. And the response is just as tremendous. Before we as a people even had an opportunity to hear all of the mitzvot, G-d required that we first make a choice, by faith, to follow in His ways before we even knew what would be expected. And by faith, we the Jewish people accepted the Torah before it was even given:

Judaism teaches us that we are partners with G-d in bringing redemption into the world. Of course G-d could have done it without our help. However, the most exciting thing is that HaShem gives us the opportunity for Kiddush HaShem, to sanctify the Name of God in the earth. We have been given the ability to see the world through a different set of lenses. Instead of viewing everything as either “holy” or “secular,” our mission as Jews is to see things as “holy” and “not yet holy.” We can either see the world as mundane, or take simple everyday acts and elevate them to a level of holiness.

G-d gives us the privilege of partnering with Him in bringing redemption into the world. To do our part, so that G-d can do G-d’s part. G-d stands at the door and knocks (Re. 3:20). HaShem beckons us to be faithful to the mitzvot and faithful to the covenant. Through obedience to Torah, and the pursuit of G-d’s presence, it is possible to engage and change the world, and prepare the way for the coming of our righteous Mashiach Yeshua. Bimhera v’yamenu - May it be soon and in our days!

Parashat Shemot

Shemot is the first Torah portion in the book of Exodus and contains the narrative of Moses’ early childhood, his flight to Midian, his encounter with the Divine, and his return to Egypt.

Parashat Chukat

Without water, the community began grumbling against Moses and Aaron. Leaving the community, they went to the entrance of the Tabernacle and fell on their faces in the presence of HaShem. Moshe was commanded to take his staff and speak to the rock, which would produce water in response to the cries of the children of Israel.

However, leaving the Tabernacle Moshe went before the people. “You rebels,” he shouted, “Are we supposed to bring you water from this rock?” Moshe raised his staff and struck the rock twice, and water flowed in abundance.

Displeased, G-d said to Moshe and Aharon, “Because you did not trust in Me, so as to cause Me to be regarded as holy by the people of Israel, you will not bring this community into the land I have given them (Num. 20:7-12).”

So what’s the big deal?

G-d’s Name is intimately linked to the people of Israel. So much so that G-d has chosen to associate His Name with the Jewish people – i.e. “the G-d of Israel.” As HaShem’s remnant, the Jewish people have a specific role to play in the cosmos. This role is something called Kiddush HaShem – the Sanctification of the Name of G-d.

We are to be Or L’Goyim - a Light to the Nations. As Israel, we are partners with G-d in bringing redemption into the world. We are the harbingers of a cosmic message with cosmic ramifications.

The real issue is not that Moshe struck the rock. This is supported by Rashi, and other rabbinic commentators. The issue is that Moshe did not sanctify the Name of G-d in the presence of the people. Moshe’s actions were more than an “oops … I was supposed to speak to the rock, not hit it.” This was so serious that Moshe was forbidden to lead the children of Israel into the Promised Land. In some way, HaShem was dishonored in front of the entire people. Rather than Kiddush HaShem, Moshe performed a Chilul HaShem (a desecration of the Name of G-d).

The task of the Sanctification of G-d’s Name has been handed down to us. Our job in this world is to bring about glory to HaShem, and prepare the way for the coming of Mashiach. May we truly recognize the implications of what is at hand. G-d has chosen each one of us to partner with Him in bringing redemption into the world. We need to rise up, take our staffs in hand, and not only bring water to a parched people and land – but prepare the way for the coming of Mashiach. And may our righteous Messiah (who we eagerly await) lead us out of exile and into the Promised Land speedily and soon!

Parashat Shemot

As Moshe was attending his father-in-law’s sheep in the wilderness, near the base of Mt. Sinai, the Torah tells us that an angel appeared to him in the form of burning bush (3:2). As Moshe approached the bush to discover why it was burning, and yet not being consumed, HaShem called out to Moshe from the bush (3:4).

This encounter between Moshe and G-d is one of the most exciting stories in the entire Torah, and is rich with so much meaning and imagery. HaShem instructs Moshe to return to Egypt to deliver a message and liberate the Jewish people from slavery. During their encounter, Moshe asks G-d what he is to tell the people when they ask who sent him, and what G-d's name is. And HaShem responds with one of the most amazing, mysterious, and mystical answers ever recorded – “Ehiye Asher Ehiye.”

This phrase, “Ehiye Asher Ehiye,” is one of the easiest, and yet most difficult passages of the Torah to translate. The reason is because it carries nuance, mystery, and an ever present reality. Many translations render the passage in the present tense, either as “I AM,” or “I AM Who I AM.” Many Jewish translations translate it in the future tense, “I Will Be Who I Will Be.” The Complete Jewish Bible renders it as both “I am/will be what I am/will be.”

The most fascinating thing is that they are all correct. In Hebrew, the way this phrase is constructed renders it timeless and eternal. In Jewish mystical understanding, the phrase “Ehiye Asher Ehiye” can actually be translated in every tense, and in every combination of tenses. It could be “I am who I am,” “I will be who I will be,” “I was who I was,” “I am who I will be,” “I will be who I was,” etc.

My point in offering some various possible renditions of this phrase is not to place one particular rendering over another as a “more correct” translation, but rather to emphasize the point that all English translations struggle to convey the depth of the phrase.

The Midrash acknowledges this and also denotes that the word ehiye describes G-d as timeless and eternal. The Aramaic Targum Onkelos alludes that this phrase is itself one of the divine names, for he does not even translate the three words into an Aramaic meaning, but leaves the phrase in Hebrew.

The response G-d gives to Moshe is itself one of the divine oracles meant to be a sign to the people. But this is often missed by non-Hebrew speakers. By G-d’s response, He is telling Moshe that He is in control of everything. That all is consumed in, by, through, and from Him. An answer that is just as deep and mysterious as G-d is. Yet, it is close and simple at the same time.

When we get into positions like Moshe, and feel overwhelmed, and that we can not possibly do all that G-d asks of us, we must remember that our G-d is not only a consuming fire, but is the source of everything that exists. And that nothing has being apart from Him. We must always be reminded of the assurance that through HaShem, we can do all things.