MOSHE THEN CONVOKED THE WHOLE

ISRAELITE COMMUNITY AND SAID TO THEM:

 (Shemot 35:1)

 

Right, Justice, and Peace Are Essential for the Dwelling of the Shekhina

"Moshe then convoked the whole Israelite community" - Rashi explains: On the morrow of the Day of Atonement. And in Parashat Yitro it is written: "And on the morrow, Moshe sat to judge the people" and there Rashi explained that it was on the morrow of the Day of Atonement.

It seems to me that it was known that the purpose of this convocation was to inform them of the mitzvoth of the Mishkan and of contribution, as will be explained shortly, and Moshe feared lest someone contribute to the Mishkan something which was not his but which he thought [incorrectly] was legally his; it is inconceivable that this great and holy edifice be constructed from stolen materials, that the place of justice be the place of iniquity, so therefore Moshe first announced: Whoever has a dispute, let him appear before me for adjudication, in order that everything be peacefully settled, and everyone should know what is his, and what is not - and only then he informed them of the matter of donation, saying "Take from among you gifts to the Lord" - "from you" i.e., yours and not that of your neighbor.

By way of intimation, we can say that this convocation was intended to mediate and bring peace between them, for a person does not dwell with a snake in close proximity; because he wanted to inform them of the Mishkan project - in which all will be partners, as though gathered into a single compartment, therefore it was necessary to first convoke them, that they be one brotherhood.

(Kli Yakar, Shemot 35:1)

 

 

THE STAGES OF SHEKHINA

Yair Furstenberg

 

"And they shall build me a Mikdash and I will dwell among them" (Shemot 25:8) - this statement by God, spoken at the outset of the Mishkan chapters, is, at the end of the process, fully realized in both its aspects. "Moshe completed the work, and the cloud covered the Tent of Appointment, and the glory of God filled the Mishkan (Shemot 40:33-34) God's request to have a house built for Him on earth, where He might dwell among his priests and servants, was fulfilled - in the temporary and humble dwellings of a nation wandering through the desert.

According to the Book of Shemot, the Mishkan - built as a house - is God's private home. On the one hand, He has no other place where He dwells, therefore Israel's great desire to build it. At the same time, once He has moved into this place, no one may enter without the Master's invitation: "Moshe could not enter the Tent of Appointment, for the could lay upon it, and the glory of God filled the Mishkan". (Shemot 40:35). Authorization for Moshe to enter the Mishkan was given him at the Sinai revelation: "And the glory of God rested upon Mt. Sinai, and the cloud covered it for six days, and He called to Moshe on the seventh day from within the cloud." Thus should be described Moshe's entrance into the Shekhina's permanent site.

This description, in which God's actions seem similar to those of humans, grates upon our sensibilities.

In the Bible itself we are cautioned against that. Note the difference between God's wish - "I shall dwell" - and the realization of the wish "And the glory of God filled the Mishkan". This tendency to avoid humanization of God is emphasized in the Aramaic translations of the Bible. God's request "I shall dwell among them" - is rendered "I shall cause my holy presence to dwell among them." The Shekhina, the holy presence of God, replaces God himself; from here on, it is not God who dwells in the Mishkan, but his Shekhina.

The concept of Shekhina originated in the world of Chazal. The physical place called Mishkan was transformed into an abstraction, not tied to a specific place, describing the Divinity itself. The presence of God in the world is no longer limited to a specific area; the new term 'Shekhina' - in the language of the Sages - facilitated transfer of the contact which existed in the Mishkan to additional places. So we learn in the Mishna: Rabbi Hannya ben Tradyon said... Two who sit and engage in Torah discussion, the Shekhina is present (Avoth 3:2). Rabbi Halafta ben Dosa of Kfar Hannanya says: Ten who sit and engage in Torah study, the Shekhina is present etc (Ibid., Mishna 6). In this fashion, the terminology of the Tanaim established Torah study as a parallel of the Mikdash.

As in certain circles of Tanaim the study of Torah brings the Shekhina to the midst of the learners, so in other circles, mystical in character, the study of the "Account of the Chariot" brings the presence of the Shekhina. So said Rabban Yochanan ben Zakkai to Rabbi Elazar ben Arach when the latter desired to delve into the "Account of the Chariot":

[Rabbi Yochanan dismounted from his donkey. When asked by Rabbi Elazar for the reason, he replied]: "Is it possible that you should delve into the"Account of the Chariot", and the Shekhina is in our midst, and the ministering angels accompany us - and I shall continue to ride upon a donkey?"

In the post-Temple world, God joins not his servants, the priests, but rather those who study his wisdom, both the revealed and the obscure.

Again, the same difficulty arises.

True, we are no longer talking about God himself nor about a single specific dwelling-place. Chazal replaced that with the abstract "Shekhina" and extended its presence to all places of study. But the difficulty remains, for "the world is full with His glory" - what is the meaning of a special divine presence found in the midst of Torah students? This tension is reflected in the following Talmudic story:

Said a heretic to Rabban Gamliel: "You say that among every ten men, Shekhina is to be found - how many Shekhinas are there?" Rabban Gamliel called to his servant and struck him on his neck. He said to him: "Why does the sun enter the home of the heretic?!" He replied: "The sun rests on all the world." "Now, if the sun, which is one of millions of suns before The Holy One, Blessed Be He, rests on all the world, the Shekhina of The Holy One, Blessed Be He, how much more so?" (Bavli Sanhedrin 39a)

The heretic's question was based on the assumption that when the Shekhina is found in a minyan of men, that is the only place where God is to be found - similar to the Biblical description of God's dwelling in the Mishkan. This assumption led directly to the argument that there are multiple Shekhinot. In other words: You Jews who insist in believing that God continues to dwell in your midst even after the destruction of the Temple, you have causd the splitting of God and his Shekhina into fragments. Rabban Gamliel's parable, which compared the Shekhina to the sun, is also well known among Christian writers - the same Shekhina is found everywhere, for it radiates from the same source. This parallel between Shekhina and sunlight, is another abstraction of the concept of Shekhina, an abstraction which preserves the exalted unity.

But the abstraction has its drawbacks. Let us ask Rabban Gamliel: The sun beats down indiscriminately (despite the Chazal Midrash which describes the sun as 'healing Yaakov but searing Esav and his generals'), dare we say the same about the Shekhina? True, things which look and sound good for the outside world do not always faithfully reflect the thoughts of Chazal, expressed in their language. Even if the Shekhina hovers over a specific place and above a small group of Torah students, it never goes beyond the boundaries of Klal Yisrael, the Jewish people. This is the maximal framework in which the Shekhina rests; this is why anyone who converts is termed 'entering beneath the wings of the Shekhina.'

The abstraction has its drawbacks. It conceals the sense of closeness essential for the observance of religious life. How paradoxical is the passage in our parasha "and Moshe could not enter the Tent of Appointment because the cloud had settled upon it". The obligation to keep distance is the best proof of presence and proximity. Only the desire to escape the presence of the Shekhina, as an indication of its tangible existence, can explain the following Talmudic story:

Come and see how beloved are Israel, for to wherever they were exiled, Shekhina remained with them. Where so in Babylon? Said Abaye: In the synagogue of Hotzel and in the synagogue of 'Shef V'yashiv' in Nehardeah. Came the Shekhina, and a loud voice was heard - they rose and exited. (Megilla 29a)

The Sages in Babylon did not want an abstract Shekhina which can be found throughout the world. They set its place in the miniature Bet Mikdash in their town, even if they had to distance themselves from the place in order to make place for the Shekhina. Thus, at the end of a number of stages, the cloud of glory and the Shekhina returned to the Mishkan.

The proper balance between proximity and respectful distance is perhaps the place where Shekhina and Man can co-exist.

 Yair Furstenberg is a student of Talmud and Classic Studies in the Hebrew University

 

 

REACTIONS TO SHAMMAI LEIBOWITZ'S LETTER ("SHABBAT SHALOM" PARASHAT TETSAVEH)

 

 

            I have been distributing "Shabbat Shalom" in my synagogue since its inception. I consider it to be the most important project undertaken by "Oz V'Shalom - Netivot Shalom" in years; it has taken legitimate place among the Parashat HaShavua publications, and is definitely read also by people who disagree with us. Yes, the movement has a responsibility for the crystallization and the discussion among people who, in general, identify with the movement. "Shabbat Shalom", however, has succeeded to an extraordinary degree in fulfilling the second function of the movement - the circulation of its ideology among the wide religious community of non-supporters. This past Shabbat, for the first time, I did not distribute the issue in my synagogue. Despite all the reservations which preceded the letter, a Parashat Shavua sheet publishing a letter calling for refusal to serve would have repelled all those people who had gotten used to the idea that perhaps we have something interesting and important to say. It does not seem to me to be a positive act to destroy the credibility of "Shabbat Shalom" because of a single letter which would certainly not influence anyone in the wider community. "Shabbat Shalom" has succeeded in presenting opinions (not only political ones!) which had previously never been heard in the synagogue, thus resulting in their being read by many readers. This is an accomplishment. Preserve it.

Zvi Bernhardt

Beit Shemesh

 

            I wholeheartedly agree with the title "Refusal to Obey Orders as an Expression of Religious-Moral Commitment". It is necessary, however to discuss and understand those religious and moral commitments.

In continuation of my letter to "Haaretz" ("The Field of Battle" - Haaretz, 24/02/02) I shall relate to a number of points in Shammai Leibowitz's letter.  

First of all, you began with demagoguery for its own sake: Do we want to rule over another people? Is this the goal of the nation dwelling in Zion? We want peace which also puts an end to the occupation. To our sorrow, because of developing events, we are forced to deny rights of populations in which the enemy lives. Are only Palestinians killed in this war? It seems to me that whoever thinks so is out of touch with reality. In the very same week which saw publication of your letter, Jewish citizens - elderly citizens, women, and children - were murdered by nefarious terrorists.

Perhaps the most serious distortion in your letter is your misunderstanding of our father Avraham, unfairly ascribing to him refusal to follow orders.

Avraham was not a conscientious object; he never received a command which he refused to obey. On the contrary; in the case of Akeidat Yitzhak he was prepared to obey the word of God. The situation described in the story of Sodom is a most important dialogue between Avraham and God; there is no call to rebellion against God or country. It was Avraham's custom to cry out against immoral acts (see Rashi's commentary and midrashim on the quarrel between the shepherds of Avraham and those of Lot). I call upon you and your companions to do the same, out of moral and religious commitment.

The occupation in its current form was forced upon us; in this war we must protect our women and children, at the same time preserving a high moral level.        

You concluded with an 'approximate' order which a reservist receives. It seems to me that you are maligning Tzahal; if an order in this spirit was given, woe to you and to whoever else did not immediately react to an immoral order by screaming to high heaven.

In the army in which I serve, the exact opposite is the reality.

In my opinion, one must differentiate between political and ideological arguments and the complex issue of army service even when it is necessary to cope with moral dilemmas.

It seems to me that you have forgotten Tzahal's historical and Zionist goal. You, with your refusal, are offending the law, morality, and the religious commitment of "You shall not stand by as your brother's blood is shed", and are liable to encourage murderous suicide bombers to continue to attack us. Moral persons as yourself, in particular, are obligated to serve in places most susceptible to moral stumbling, in order to fight any transgression perpetrated against a civilian population and in order to serve as an example for emulation - how to cope with the war, and yet preserve the human image.

Change course! - and together with us, save Israel.

                                                                                    Yoni Yehuda, Educator

The writer is General Director of "Temurot" the Movement for Religious-Zionist Renewal

 

 

Editorial Board: Pinchas Leiser (Editor), Miriam Fine (Coordinator), Itzhak Frankenthal and Dr. Menachem Klein

Translation: Kadish Goldberg

This weekly publication was made possible by:

The Moriah Fund, the Tisch Foundation and private donors

 

To our readers:

We will be happy to have you actively participate in "Shabbat Shalom" by:

·        Letters to the editor

·        Publication of Divrei Torah (in coordination with the editorial board)

For details, contact Miriam Fine (053-920206 or 02-6730196)

If you enjoy Shabbat Shalom, please consider contributing towards its publication and distribution.

·        Hebrew edition distributed in Israel $1000

·        English edition distributed via email $ 100

Issues may be dedicated in honor of an event, person, simcha, etc. Requests must be made 3-4 weeks in advance to appear in the Hebrew, 10 days in advance to appear in the English email.

 

US, Canadia or British tax-exempt contributions to OzveShalom may be made through the New Israel Fund or through P.E.F. Israel Endowment Funds, Inc.

Contributions should be marked as donor-advised to OzveShalom/Netivot Shalom, the Shabbat Shalom project.

New Israel Fund, POB 53410, Jerusalem 91534 (Please include Israeli address and telephone number)

New Israel Fund, POB 91588, Washington, DC 20090-1588, USA

New Israel Fund of Canada, 801 Eglinton Ave. West, Suite #401, Toronto, Ontario M5N 1E3 Canada (Canadian tax exemption)

New Israel Fund of Great Britain, 26 Enford Street, London W1H 2DD, United Kingdom (British tax exemption)

P.E.F. Israel Endowment Funds, Inc., 317 Madison Ave., Suite 607, New York, New York 10017 USA

 

About us:

Oz Veshalom-Netivot Shalom is a movement dedicated to the advancement of a civil society in Israel. It is committed to promoting the ideals of tolerance, pluralism, and justice, concepts which have always been central to Jewish tradition and law.

Oz Veshalom-Netivot Shalom shares a deep attachment to the land of Israel and it no less views peace as a central religious value. It believes that Jews have both the religious and the national obligation to support the pursuit of peace. It maintains that Jewish law clearly requires us to create a fair and just society, and that co-existence between Jews and Arabs is not an option but an imperative.

Oz Veshalom-Netivot Shalom`s programs include both educational and protest activities. Seminars, lectures, workshops, conferences and weekend programs are held for students, educators and families, as well as joint seminars for Jews, Israeli Arabs and Palestinians. Protest activities focus on issues of human rights, co-existence between Jews and Arabs, and responses to issues of particular religious relevance.

9,000 copies of a 4 page peace oriented commentary on the weekly Torah reading are written and published by Oz VeShalom/Netivot Shalom and they are distributed to over 350 synagogues in Israel and are sent overseas via email. Our web site is www.netivot-shalom.org.il.

Oz Veshalom-Netivot Shalom`s educational forums draw people of different backgrounds, secular and religious, who are keen to deepen their Jewish knowledge and to hear an alternative religious standpoint on the subjects of peace and social issues.

Oz Veshalom-Netivot Shalom fills an ideological vacuum in Israel's society. Committed both to Jewish tradition and observance, and to the furthering of peace and coexistence, the movement is in a unique position to engage in dialogue with the secular left and the religious right, with Israeli Arabs and with Palestinians.

Our activities are funded by donations and one part time employee.

OzveShalom/Netivot Shalom                Tel./Fax 972-2-5664218

Pob 4433                                             Email: ozshalom@netvision.net.il

Jerusalem 94310, Israel                                    www. netivot-shalom.org.il