רפואה מן התורה
Healing from the Torah
Parashat Yayakhel-Pekudei
Exodus 35:1-40:38
By Adam Ruditsky
By Adam Ruditsky
In Yayakhel-Pekudei Moses gathered (he gathered, ויקהל, yayahhel) all Israel together to give an “accounting of” (פקודי, pekudei) of what happened during the construction of the Mishkan. We need to approach this parsha differently given the realities of today, therefore this Torah has a universal message, and is just not for us Jews. The fact is we cannot gather together right now, yet we must still give an accounting of our doings.
Each day there is an overabundance of fear inciting news, showing panic buying with long lines at markets, giving potential virus numbers by city, state, country and beyond, anxieties exist over sweeping changes as a potential lockdown looms if it has not already occurred, with many of our mothers and fathers being told not to leave their homes. Of course we cannot put our heads in the sand either, tuning out important information also in the news regarding conduct, safety, instructions and so forth. I do however need to break my own rule by doing what I avoid in these Drashrot (teachings), or when I speak in public where my motto is “we can talk about issues but not politics.” We all know our country is very divided politically, and in particular over President Donald Trump, but this crisis has brought out some things that stand diametrically opposed to not only Jewish values, but human ones as well. In Judaism we oppose
הבריות שנאת (s’nat habriot), the hatred of people, and value פיקוח נפש (pikuach nefesh) or saving a life. I have read on social media over the past few days (true or not is no matter, it is posted) that there are people who want this virus to cause personal harm to Donald Trump or hurt others in order to impact Trumps re-election. Taking account for self, orחשבון הנפש (chesbon hanefesh), has everything to do with how we react, and we must resist the possibility and/or temptation to disintegrate into a fear driven behavior that can be spiteful or hateful. This type of situation no doubt tests our humanity in terms of reaction, but also in hope and resolve.
A such, Yayakhel-Pekudei are the final two parshiyot of five that are dedicated to the building of the Mishkan, but it is much more than that. The children of Israel were asked to give of their gold, silver, silk, wool and other valuables to help with the construction of everything associated with the Mishkan till the following was said in Exodus 36:6-7: “And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying: 'Let neither man nor woman make any more work for the offering of the sanctuary.' So the people were restrained from bringing. For the stuff they had was sufficient for all the work.” While the generation that came out of slavery were often guided by fear, and understandably complained here or there, the Mishkan gave them something to invest in and represented the resolve of their immediate future hopes. In the midst of this construction a man rose up named B’tzalel (בצלאל, a shadow of God), a man filled with God’s presence and wisdom according to Exodus 35:31, taking from the people’s abundance to help create objects in the Mishkan such as the Aron (the Ark that held the stone tablets), the Shulchan, (the table for the show bread) and the Menorah (that was to remain lit perpetually).
In this case B’tzalel, along with Oholiav (אהליאב) and others called כל חכם לב (Chol chacham layv, or wise of heart ), participated in the construction of the Mishkan for the sake of God in the physical world. B’tzalel however was a man of a notable lineage identified not only by his father but also his grandfather Hur (cf. Ex. 35:30), Hur descending from the lineage of Miriam according to Rashi, a man that we read about in the Talmud who was killed for opposing the sin of the Golden Calf (cf. BT Sotah 11b). Yet B’tzalel was not only a man of famed lineage but a man who was chosen for a purpose because he also stood for the ways of God in his world (Midrash, Exodus R. 48:3). Referring back to Genesis 1:27 that says, “And God created man in His own image, in the image of God; male and female God created them,” we learn the following. The Chofetz Chaim teaches that “Derech Eretz kadmah l’Torah,” or the proper way to act that proceeded the arrival the Torah (and creation of the physical world), means that one who possess “daat Torah,” or Torah religion, is capable of solving all the world’s problems both in general and in particular since they are created in God’s image. B’tzalel is a man who can been seen in that light, raising up as a “shadow of God” with that understanding of “daat Torah,” using the inspired human gift of creation in his case to help create the beauty of the Mishkan. Likewise, I do not think it is an oversimplification to say that a person (or persons) in this world will rise up as a creator and respond by finding a vaccine and treatment for this COVID-19 virus that has invaded our planet. Yeah, I guess some may see that as a naive pie in the sky “God” based belief, I get that. But for me this is about that sense of human hope and resolve, something rooted in our God given resiliency during seasons of crisis when the chosen best will rise up, looking beyond and within at times of need.
We cannot gather right because of a virus that cannot yet be controlled, but assigning blame as opposed to a constructive criticism of concern, accomplishes nothing. We can however give an accounting for how we elect to carry ourselves. It is important that we use our abilities to stay relationally connected in order to lift each other up while steering clear of harmful and thoughtless behaviors. I want to be a part of the כל חכם לב (Chol chacham layv), or wise of heart, that seek a solution; something we can all contribute to in our own way. The Mishkan represented a sign of newness for a people who were in the middle of the wilderness where God would “will dwell among them.” Likewise we too are in a wilderness of sorts, also seeking God in one way or another, calling upon the ideas of hope and resolve while looking for a sense of normalcy. We cannot escape our wilderness right now, so we must love and support each other with care and patience. Therefore, hold those who you love close, avoid שנאת הבריות (s’nat habriot), the hatred of people, pray for answers and healing, and treat others the way you want to be treated simply because it is the right thing to do. That is the Torah’s medicine for the spirit. חזק ונתחזיק חזק (Chazak Chazak, v’nitchazek), Be strong, be strong, and may we be strengthened!
Each day there is an overabundance of fear inciting news, showing panic buying with long lines at markets, giving potential virus numbers by city, state, country and beyond, anxieties exist over sweeping changes as a potential lockdown looms if it has not already occurred, with many of our mothers and fathers being told not to leave their homes. Of course we cannot put our heads in the sand either, tuning out important information also in the news regarding conduct, safety, instructions and so forth. I do however need to break my own rule by doing what I avoid in these Drashrot (teachings), or when I speak in public where my motto is “we can talk about issues but not politics.” We all know our country is very divided politically, and in particular over President Donald Trump, but this crisis has brought out some things that stand diametrically opposed to not only Jewish values, but human ones as well. In Judaism we oppose
הבריות שנאת (s’nat habriot), the hatred of people, and value פיקוח נפש (pikuach nefesh) or saving a life. I have read on social media over the past few days (true or not is no matter, it is posted) that there are people who want this virus to cause personal harm to Donald Trump or hurt others in order to impact Trumps re-election. Taking account for self, orחשבון הנפש (chesbon hanefesh), has everything to do with how we react, and we must resist the possibility and/or temptation to disintegrate into a fear driven behavior that can be spiteful or hateful. This type of situation no doubt tests our humanity in terms of reaction, but also in hope and resolve.
A such, Yayakhel-Pekudei are the final two parshiyot of five that are dedicated to the building of the Mishkan, but it is much more than that. The children of Israel were asked to give of their gold, silver, silk, wool and other valuables to help with the construction of everything associated with the Mishkan till the following was said in Exodus 36:6-7: “And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying: 'Let neither man nor woman make any more work for the offering of the sanctuary.' So the people were restrained from bringing. For the stuff they had was sufficient for all the work.” While the generation that came out of slavery were often guided by fear, and understandably complained here or there, the Mishkan gave them something to invest in and represented the resolve of their immediate future hopes. In the midst of this construction a man rose up named B’tzalel (בצלאל, a shadow of God), a man filled with God’s presence and wisdom according to Exodus 35:31, taking from the people’s abundance to help create objects in the Mishkan such as the Aron (the Ark that held the stone tablets), the Shulchan, (the table for the show bread) and the Menorah (that was to remain lit perpetually).
In this case B’tzalel, along with Oholiav (אהליאב) and others called כל חכם לב (Chol chacham layv, or wise of heart ), participated in the construction of the Mishkan for the sake of God in the physical world. B’tzalel however was a man of a notable lineage identified not only by his father but also his grandfather Hur (cf. Ex. 35:30), Hur descending from the lineage of Miriam according to Rashi, a man that we read about in the Talmud who was killed for opposing the sin of the Golden Calf (cf. BT Sotah 11b). Yet B’tzalel was not only a man of famed lineage but a man who was chosen for a purpose because he also stood for the ways of God in his world (Midrash, Exodus R. 48:3). Referring back to Genesis 1:27 that says, “And God created man in His own image, in the image of God; male and female God created them,” we learn the following. The Chofetz Chaim teaches that “Derech Eretz kadmah l’Torah,” or the proper way to act that proceeded the arrival the Torah (and creation of the physical world), means that one who possess “daat Torah,” or Torah religion, is capable of solving all the world’s problems both in general and in particular since they are created in God’s image. B’tzalel is a man who can been seen in that light, raising up as a “shadow of God” with that understanding of “daat Torah,” using the inspired human gift of creation in his case to help create the beauty of the Mishkan. Likewise, I do not think it is an oversimplification to say that a person (or persons) in this world will rise up as a creator and respond by finding a vaccine and treatment for this COVID-19 virus that has invaded our planet. Yeah, I guess some may see that as a naive pie in the sky “God” based belief, I get that. But for me this is about that sense of human hope and resolve, something rooted in our God given resiliency during seasons of crisis when the chosen best will rise up, looking beyond and within at times of need.
We cannot gather right because of a virus that cannot yet be controlled, but assigning blame as opposed to a constructive criticism of concern, accomplishes nothing. We can however give an accounting for how we elect to carry ourselves. It is important that we use our abilities to stay relationally connected in order to lift each other up while steering clear of harmful and thoughtless behaviors. I want to be a part of the כל חכם לב (Chol chacham layv), or wise of heart, that seek a solution; something we can all contribute to in our own way. The Mishkan represented a sign of newness for a people who were in the middle of the wilderness where God would “will dwell among them.” Likewise we too are in a wilderness of sorts, also seeking God in one way or another, calling upon the ideas of hope and resolve while looking for a sense of normalcy. We cannot escape our wilderness right now, so we must love and support each other with care and patience. Therefore, hold those who you love close, avoid שנאת הבריות (s’nat habriot), the hatred of people, pray for answers and healing, and treat others the way you want to be treated simply because it is the right thing to do. That is the Torah’s medicine for the spirit. חזק ונתחזיק חזק (Chazak Chazak, v’nitchazek), Be strong, be strong, and may we be strengthened!
Shabbat Shalom!
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