This week's portion describes the vestments and rituals of the priesthood. It is a tough one to relate to; it marks the point in the Torah where the emphasis shifts from the narrative and the characters to the commandments and the symbols.
As such, many people (including myself) have trouble relating to this portion of the text. But to many of the greatest scholars and spiritual authorities, this is really the most important part of the Torah, a fulfillment of faith and freedom.
After all, the reason given to Pharaoh for the Israelites wanting to go free -- that they wanted to worship God in the wilderness -- really was a reason, not just an excuse. (One does not lie to Pharaoh.) This is really the heart of it all.
Some of it can be understood on the level of ordinary human comprehension. Some cannot, and there has to be a mystery at the heart of it all, doesn't there? After all, the fact that those we love remain mysterious kindles our desire.
This week’s portion launches the great story of Abraham, who is told to leave everything of his life behind — except his immediate family — and to leave for “the Land that I shall show you.”
There’s something interesting in the fact that Abraham is told to leave his father’s house, as if breaking away from his father’s life — but his father, in fact, began the journey, moving from Ur to Haran (in last week’s portion). His father set a positive example — why should Abraham leave him?
Some obvious answers suggest themselves — adulthood, needing to make one’s own choices, his father not going far enough, etc.
But I think there is another answer. Abraham (known for the moment as Abram) needs to establish his own household. This is not just about making one’s own choice, but really about choosing one’s own starting point. It’s starting over.
Sometimes we start over in fundamental ways even if much that surrounds us remains the same. Sometimes the journey we have to ...
The story of Noah is familiar; the details, less so.
Noah is often seen as an ambivalent figure. He was righteous -- but only for his generation. What was his deficiency?
One answer suggests itself: knowing that the world was about to be flooded, he built an Ark for the animals and for his own family -- but did not try to save anyone else or to convince them to repent and change their ways (the prophet Jonah, later, would share that reluctance).
Abraham, later, would set himself apart by arguing with God -- with the Lord Himself! -- against the destruction of Sodom and Gomorrah, saying that they should be saved if there were enough righteous people to be found (there were not).
Still, Noah was good enough -- and sometimes, that really is sufficient to save the world. We don't need heroes every time -- just ordinary decency.
Hi all -- as I noted last month, I'm going to be closing down my Locals page, at least for tips and subscriptions -- I may keep the page up and the posts as well, but I'm no longer going to be accepting any kind of payment.
Look for cancelation in the very near future. Thank you for your support!
