A thought on Parshas Tetzave

"...meshubatzim zahav yih'yu b'miluosam..."
"...these stones shall be placed in gold settings..." (28:20)

The breastplate worn by the Kohen Gadol was a broad gold pendant inlaid with twelve precious stones, each of which was topped with the tribal names of Yakov's twelve sons. There were many practical and mystical functions associated with this unique and precious choshen. We can try to understand some of those functions although since the destruction of the Temple and the cessation of sacred avoda there, we cannot fully apply or appreciate those important processes. Is there something that we can derive from the choshen which would have relevance to us today?Rabbeinu Bachya offers a wonderful lesson. People value precious metals. Gold and silver have long captured the passion of men. Even more than gold, people value gemstones. This is why the base of the breastplate is gold, but above that gold base are the twelve precious gems, which symbolize how we value the stones more than the metal. However, above the stones are the letters. The letters of the aleph bais are superimposed upon both gold and jewelry in order to show that in HaShem's world, the alphabet of creation - the letters of Torah - are more precious than any thing or object which human beings might lust after and value.

Those letters spell out the names of our archetypal figures and according to kabbala, the essence and function of each gem had parallels with the nature and life saga of each of those tribes. It was not only the role which each stone played that was important but, as pertains to each of our tribes, each one on its own could read, like, its role in stone. By studying the nature of the gem which symbolized each tribe, people were able to determine the qualities which HaShem expected each one to contribute to the fabric of the nation.

This Shabbos will be followed by our observance of Purim. Remember that there is no mitzva to become uninhibitedly drunk, or to lose control to the degree that you are functioning like a complete unknown. Know your direction home. May each of us have a clearer sense of identity as a member of the People of Israel, and as individuals longing to fulfill the words, promises and roles spelled out for each of us by the letters of Torah.

Good Shabbos. D Fox

A thought on Parshas Terumah

"...v'asisa shulchan atzei shittim..."
"...and you will make a table of acacia wood..." (25:23)

The table in the Mishkan was made of acacia wood, the Torah emphasizes, and it had precise dimensions and limited functions. One wonders why there is such emphasis on a "table" which is such a commonplace piece of furniture. What was its meaning, seeing that it had such a significance in the construction and operating of the Mishkan, and later on in the Bais HaMikdash? If it was intended as a sanctified object in those sacred places, why was it even referred to as a "table", given the very mortal and mundane connotations of that word? Nobody ate anything off that table, nor sat down at it! And if it was just a "table" in the sense that it was needed as a thing to put other things on, why such emphasis on how it was built and what it was made of?Rabbeinu Bachya starts with what he refers to as "the midrashic approach" (the scholars to date have not located his source for this; it may be an original interpretation) that the acacia wood, shittim, hints with its four root letters at Shalom, Tova, Yeshua, Mechila - Peace, Good, Salvation, Forgiveness - which point to the higher metaphysical functions which are served by a shulchan. Somehow, a table can be a catalyst for peace, goodness, salvation and forgiveness. How is that?

He builds a premise, based on the words of our sages, that the relationship between the sacred Temple, and this table, is to teach us that as long as we have the Temple and serve HaShem there, we are promised that peace and good, salvation and atonement will be HaShem's blessings for His people. When we live during times such as our own days in exile where we cannot serve HaShem in the ideal form of sacred avoda, then a person's table becomes his sanctified place.

If he invited the needy and the hungry to his table, and his meals are intended that he and his family and guests praise HaShem and sustain themselves in order to better function as Torah observing Jews, then the table will also be a catalyst for peace, good, salvation and forgiveness. A table is a portable, conditional altar. It is intended for sanctified use.

He then cites a "custom of the righteous ones in France." Rabbeinu Bachya lived in Spain and had heard that great and pious Jews in France had the practice of having their dining room tables broken down, after their deaths, and constructed into coffins in which they would be buried! He writes that this was to demonstrate that, after life, one takes nothing with him or her into the next world other than their history of living a life of charitable care with others. Whatever good one did with their table will accompany them and display the degree of merit which they attained. (The Sifsei Cohen commentary on the Rabbeinu Bachya adds that this is hinted in the four letters of our word Shulchan: Shamor L'kvura Chesed Nedivosecha - saved for burial your kind offerings!)

When we invite guests (including our own family), when our family table is a center for peace and goodness, we hasten the ultimate salvation, and we are assured Divine grace and compassionate forgiveness. Let us work towards those goals this Shabbos, creating our table into a shulchan.

Good Shabbos. D Fox

A thought on Parshas Mishpatim

"...v'anshei kodesh ti'hyun li..."
"...and you shall be holy people for me..." (22:30)

The expectation that we serve as holy people is an inspiring one. While it is tempting to explore the meaning of that term "holy" or kodesh (which I have done in earlier writings), I want to draw attention to another element of this verse.

Grammatically, the verse should have said "anashim kedoshim" which would mean "holy people." People is plural, and requires a plural form of the adjective. Kodesh is singular.

Rabbeinu Bachya observes this as well, and tells us that kodesh here is not an adjective at all! The word can also serve as a noun. One can act in a way which is, adjectively, kodesh but Kodesh is also a reference to the Divine. The verse reminds us here that we are actually "the people of the Holy." We are meant to consider ourselves, and be viewed as anshei Kodesh. The verse means "you shall be a nation associated with Kodesh, which is Mine."

One dark morning a few weeks ago I woke up well before dawn. I dressed and walked out, moving down the deserted street, hoping to be one of the first at schul. There were few cars out and no buses yet, and other than some sounds in the distance which had me wondering about who else might be up at this G-dly hour, I was quite alone. I got more than I wished for since I was in fact the very first one at schul which meant that the doors were locked. I went to the back alley but the rear door was also sealed. Returning to the front, I waited.

Then I saw the source of the noise. A small gang of youth was coming my way. They were yelling, shouting, laughing aloud and appeared to be walking off some reverie from the night before. This was very early Sunday morning and who knows where they had been partying? I stayed snug in the recessed doorway but noticed that they had crossed the street and were coming on in my direction. There were quite a few of them. They were dark, agile and fit, with long hair and leather jackets, and quite clearly on the prowl. I tried to detect their words and speech so that I might have a better sense of who they were. I detected an accent in their talking but could not quite determine their ethnicity in the unlit cool of the morning.

They picked up their pace and, crowding the sidewalk, they walked within a few feet of me. So, watching my words and pronunciation, I smiled and wished them good morning in a way that they would most likely understand.

"Shavua tov!" one of them replied. "Shana tova!" said another. We all smiled as they moved on, for this was Jerusalem and I was on Rechov Yaffo outside Zaharei Chama - the Rays of the Sun schul, where I usually pray k'vasikin, and speak to Rav Levine (a great rosh kollel and mekubal, grandson of Rav Aryeh Levine zt'l.)

These young men were not from my crowd, but they were my people, and they also showed their connection with the Kodesh, echoing my greeting with a greater greeting (such is the custom, when someone wishes you, for example, a good week, you wish them a good year.)

So good to be among our people. Good Shabbos. D Fox

A Thought On Parshas Yisro

"...anshei cha'il yiraei Elokim...""...men of accomplishment, G-d fearing..." (18:21)

Moshe's task was to select judges and leaders who had the valiant qualities of being honest, models of sanctity, people of character.

What do we look for when we select people who might influence us?

In the best of times, when we are enumerating the characteristics of those we look up to, how often do we find ourselves declaring, "He's brilliant!" or "He 'knows his stuff'!" or "What a lomdishe kopp" and similar praise?Yet, writes Rabbeinu Bachya, we really don't find those types of descriptors in the Scripture. The Torah doesn't write "and Avraham outsmarted people" or "Yakov proved he was right." The Torah generally highlights the greatness of our pious ones and our prophets not with references to their brilliance, wisdom or data base, but rather with statements about their personal qualities. Noach is described as "a perfect tzadik". Avraham is depicted as "pure." Yakov is "sincere". Moshe is "very humble."

This is all to teach us, says Rabbeinu Bachya, that the priority in HaShem's world, and for us, is not our intelligence, but it is our just and stable character. Just as the tree is not as important as the fruit which it bears, a person's mind is only of value when it is used to live a decent life. He notes this thought in Chazal's interpretation of Tehillim 111:10 "the zenith of wisdom is fear of HaShem; good understanding for all who practice them." The verse does not say, "good understanding for all who learn them" but "for all who practice them."

While I was visiting my son R'Akiva and his family in Jerusalem the week before last, he took me to visit some of the tzadikim with whom he has cultivated a close relationship. I spoke with two rebbes, two roshei kollel, two who understand how to give brachos to people, and three roshei yeshiva. I heard their Torah. I witnessed their brilliance. I was in awe of their depth and learning. But what moved me was their high order of refinement and decency. And that is what we need to emulate. It is the Torah that they have learned so loyally and that immersion in knowing HaShem which has made each one of them so markedly different than people we might meet along the road in other places. Yet what seems to be so unique and wonderful is that their Torah learning has generated such character, each one different and great in his own manner.

May we learn to seek out and discern those qualities which make the real difference in life. Good Shabbos. D Fox