Temple Torat Yisrael

After taking something of a narrative hiatus in the book of Vayikra/Leviticus (which serves as a handbook for kohanim as the rules and roles of the sacrificial system are put into place and issues of ritual purity and impurity are defined) we are picking up where we left off at the end of the book of Sh'mot/Exodus.  In other words, we are "bamidbar" . . . we are in the wilderness.  Specifically, still camped at the foot of Har Sinai.

Here we see Moshe as camp bus counselor (count the kids as they get on the bus at camp, count the kids when they got off the bus at the amusement park, count the kids when they get back on the bus back to camp . . . ): God turns to Moshe and instructs him to conduct a census, a head count.  "We're breaking camp, packing up, and continuing the journey through the wilderness, Moshe, so make sure you know how many people you've got before you leave."  

Then God delivers instructions further instructions for Aaron and his sons, the tribe of Levi:  "At the breaking of the camp, Aaron and his sons shall go in and take down the screening curtain and cover the Ark of the Covenant with it.  They shall lay a covering of dolphin skin over it and spread a cloth of pure blue on top; and they shall put its poles in place. . . .Then they shall take a blue cloth and cover the lampstand for lighting ...they shall put it and all its furnishings into a covering of dolphin skin, which they shall then place on a carrying frame . . . Next they shall spread a blue cloth over the altar of gold . . . "  (Bamidbar/Numbers, Chapter 4)

The act of packing up is also of significance . . . all the accessories that had been so lovingly crafted in order to initiate the sacrificial system connecting God and Israel are now to be packed up as well, and very specific instructions are given to the tribe of Levi concerning how that packing was to be done.

Just a few weeks ago, we at Torat Yisrael packed up the sacred accessories that had enhanced our worship in Cranston for 60 years:  our sacred scrolls, the white high holy day mantles, the eternal lights and the different sorts of prayer books and bibles we read, the Torah crowns and shields and pointers, the memorial plaques and dedication plaques, the ark curtains and doors and the building full of mezuzot as well . . . .  It was a jarring sight to watch these iconic items taken down, wrapped up, packed into trucks and transported to storage.  I had a strong sense that the kedushah, the sanctity, of each piece was being wrapped up along with the item itself.  These objects cannot be reduced to mere "things."  They are infused with the sanctity of their roles as they cover the scrolls, point to sacred words, adorn the Torah, reflect God's light in our places of prayer. 

Just as the tribe of Levy mindfully wrapped up those items preparing to leave Sinai, we have mindfully wrapped and stored our items in anticipation of the day when our new synagogue building will be dedicated.  Then our Torah scrolls, our Torah pointers and crowns and shields and mantles will be unwrapped and brought into their new home.  Then their kedushah will be released from its wrappings and will be free to infuse our new sacred space with the holiness of our Torah and our kehillah k'doshah, our sacred community.

Parashat Korah                           Torah Reading:  Numbers 16:1-18:32 

The catalyst for a very dramatic passage in this week's Torah reading is the challenge to Moshe's authority by Korach, a man from Moshe's own tribe of Levi.  Korach and his followers contend that Moshe has elevated himself inappropriately over the rest of the people because all of Israel is considered a holy people.  Moshe's response is unexpected:  he throws himself face down on the ground.  

Scholars tell us that this gesture of Moshe's is ancient middle-eastern body language for submission.  In effect, Moshe is removing himself from the confrontation and letting God and Korah "duke it out."  

Another way of looking at Moshe's response is to posit that he is taking a "time out" to consider his response to Korach in order to avoid an ill-judged response that is fueled by anger or self-defensiveness instead of wisdom and perspective.  

Rabbi Shneur Zalman (also known as the Ba'al HaTanya after his most important book) challenges us to follow Moshe's example by first reflecting on our own actions in any situation of conflict or anger. In effect, this midrash says to us: even Moshe had to consider the possibility that Korah had a valid point, or at least that his accusations contained some kernel of truth.
 
While we may, none of us, wish to resort to Moshe's dramatic body language, we can still learn much from his methodology.  When someone approaches us with anger, or confrontation, we can seize the opportunity to learn something valuable and grow in spirit by asking ourselves first, "what has happened, what has this person experienced, that is driving this person to express such anger or hostility?  Have I made a mistake, or has something I've said or done been been misunderstood?"  A few moment's reflection may open us up to offering an unexpected response that will bring healing and mutual regard to everyone concerned.