Temple Torat Yisrael

Have you ever heard someone say: "Those people still think Jews have horns!!"

It's an image that has become the iconic expression of ignorant anti-semitism.  We consider that a person who "still thinks Jews have horns" is a person who lives in such an isolated, ignorant world that they have never met a Jewish person.

It's an anti-semitic image that has been around for a very long time.  But where did it come from?

Amazingly enough, this negative image that has plagued Jews for centuries is rooted in bad translation!  

In this week's Torah portion, the Israelites are in the wilderness waiting for Moses to come down from Mount Sinai.  God and Moses have been in "executive session" for forty days and nights, and the people are getting nervous.  When Moses returns, the Torah reports:"And the children of Israel saw that "karan" the face skin of the Moses' face."
וְרָאוּ בְנֵי-יִשְׂרָאֵל, אֶת-פְּנֵי מֹשֶׁה, כִּי קָרַן, עוֹר פְּנֵי מֹשֶׁה

The key is the word קרן / karan.  The correct translation is the past tense verb, "shone" . . . but at some point along the way, someone mis-translated the word as the noun "keren" meaning "horn."  Hence, Moses . . . and by association, Jews . . . have horns.

But Moses' face was infused with light from his proximity with God during the revelation of the Torah.  This imagery is one of our most elevating legacies from Moses . . . we, too, can be infused with light in the presence of God and in our engagement with Torah.

So, we may not have horns . . . but we do have light!

This week's parashah / Torah portion includes one of our people's defining moments:  the revelation at Mount Sinai.

With a real sense of the dramatic, the Torah describes this moment:
"Now Mount Sinai smoked all over, since Adonay had come down upon it in fire; its smoke went up like the smoke of a furnace, and all of the mountain trembled exceedingly.  Now the shofar sound was growing exceedingly stronger--Moshe kept speaking, and God kept answering him in the sound." (Sh'mot/Exodus 19:18-19)

I've often tried to imagine what it was like to stand at the bottom of that mountain, hear what our ancestors heard, see what our ancestors saw.  It must have been overwhelming to all the senses . . . intense and awe-filled.

In the summer of 1979, I had the opportunity to travel to the site referred to today as Mount Sinai.  Even though I was engaged as one of four counselors leading 80 teenagers through the Sinai desert, I still had the time to pick up my head and look where we were:  a vast, stark, unchanging landscape.  Not a vestige of fire and smoke, not a hint of thunder, shofar and the voice of God.  The stage was empty.  My surroundings conspired to teach me the limitations of my mortality.

Today the mountain referred to in the travel books as Mount Sinai (the site of the the Santa Katarina Monastery) is indistinguishable from the surrounding mountains in the Sinai wilderness.  If ever the pyrotechnics described in Sh'mot/Exodus did take place on that mountain, if ever God's voice was somehow sensed by the Israelite former slaves huddled at the foot of the mountain, there is no perceptible trace today.  Mount Sinai looks like any other height in that neighborhood of awe-inspiring, beautifully tinted hills.

What a perfect setting for God's definitive collective revelation to an entire people.  The message of that venue is that there is not one locale to which we must return in order to receive God's message to us.  We don't really know which height was the height of Sinai.  There is no trace because we should not be able to trace a path back to that place.  God met us, as a people, in the middle of nowhere because God can be accessible to us in the middle of anywhere.

We Jews tend to be a little territorial about the Torah.  After all, on a daily basis we acknowledge that the gift of Torah was an expression of God's love for the people who entered into the covenant of Sinai.

But the Sinai covenant is not the first in the Torah: in this week's parashah/Torah portion, we read of the covenant God forged with Noah: the waters of the flood had receded, Noah and his family and the animals they had saved in the ark had emerged.  God paints the sky with a rainbow and declares:
12 God said, This is the sign of the covenant which I am making between Me and you and every living creature that is with you, for all successive generations; 13 I set My bow in the cloud, and it shall be for a sign of a covenant between Me and the earth. 14 It shall come about, when I bring a cloud over the earth, that the bow will be seen in the cloud, 15 and I will remember My covenant, which is between Me and you and every living creature of all flesh; and never again shall the water become a flood to destroy all flesh.16 When the bow is in the cloud, then I will look upon it, to remember the everlasting covenant between God and every living creature of all flesh that is on the earth. 17 And God said to Noah, This is the sign of the covenant which I have established between Me and all flesh that is on the earth.                  Genesis 9


This is a covenant between God and "all flesh". . . not just Jews, not just human beings either.  God's commitment is to "all flesh that is on the earth." 

At this moment, the horizons of the Torah are as broad as the horizons of our world: we are encouraged to drill down to the core of our identity: yes, we Jews are the descendants of Jacob and the Jewish tradition we practice today is rooted in the relationship between Jacob and his progeny and God.  We are the descendants of Abraham and through our first patriarch we share common ground with our siblings-in-faith, those who practice Christianity and Islam.  And we are all, ultimately, the children of Noah . . . we are all the sentient "flesh of the earth" and are thus, in all our diversity of appearance and practice, created in the image of God.

Rabbi Brad Artson concludes, in an essay on this week's Torah reading in his wonderful book The Bedside Torah:
"A righteous Gentile [anyone who is not Jewish]  is a full child of God, to be cherished by all who give God allegiance, regardless of their religious affiliation.  What matters according to traditional Judaism, is goodness.  That same requirement binds Jews as well.  After all, we, too, are "Children of Noah."

4:  Genesis/Breishit 11:5-8 -- "And Adonay went down to see the city and the tower that the children of humankind had built.  And Adonay said, "Here, they're one people, and they all have one language, and this is what they've begun to do.  And now there will be no challenge to anything they initiate together.  Come, let's go down and babble their language so they won't understand each other's language.  And Adonay scattered them from there over the face of the earth. . . "  God blesses our diversity, our different approaches to life and expects us to exercise our intellectual and spiritual and creative gifts.  God does not intend for us to be homogenous and of one opinion or one outlook.  (Which is a good thing considering the "two Jews three opinions" principle!)

3:  Genesis/Breishit 15: 9-10, 12-14, 17-18 -- And God said to Avram, "Take a three-year-old heifer and a three-year-old she-goat and a three-year-old ram and a dove and a pigeon for Me.  And he took all of these for God and split
 them in the middle and set each half opposite its other half . . . And the sun was about to set, and a slumber came over Avram . . . and God said to Avram, "You shall know that your seed will be alien in a land that is not theirs, and they will serve them, and they will degrade them four hundred  years.  But I'll judge the nation they will serve, and after that they'll go out with much property. . . . and the sun was setting, and there was darkness, and here was an oven of smoke, and a flame of fire that went between the pieces.  In that day, God made a covenant with Avram, saying, "I've given this land to your seed . . . . "  This takes a little "unpacking."  Scholars of ancient near eastern history tell us that when neighboring local landowners made a treaty, they would take an animal, cut it in half, spread the two halves apart, and then each landowner would walk between the parts of the severed animal.  This was ancient near eastern choreography expressing: "May my fate be like that of this severed animal if I do not keep up my part of our treaty."  With that insight, the flame of fire passing between the pieces becomes a breathtaking divine declaration and commitment to Avram:  May My fate, God is saying, be like that of these animals, if I do not keep My part of this covenant with you and your descendants, Avram."  God is with us for the duration.  

2:  Exodus/Sh'mot 4:25 -- And Zipporah took a flint and cut her son's foreskin.... This is part of one of the most abstruse and puzzling passages in the Torah, but the one clear element of the story is that Zipporah, Moses' wife, took the transmission of the covenant into her own hands by ritually circumcising their infant son.  Women's spiritual insight and religious initiatives are just as much a part of our tradition as are the spiritual insights and religious initiatives of the men of our communities.

1:  Exodus/Sh'mot 24:7 -- And Moses took the scroll of the covenant and read it in the hearing of the people, and they said, "We will do everything that Adonay has spoken, and we will obey/listen."    This is the moment we made the transition from a collection of individuals and extended families to a people, to a community.  In an unprecedented (and yet-to-be-reproduced) moment of consensus, our entire people committed to the covenant offered to us by God at Sinai.  נעשה / na'aseh:  we will do it.  נשמע / nishma: we will hear/internalize the terms of the brit/covenant.  And here we are, three thousand years later, celebrating the eternity of our covenant with God.  Wow.

Ok.  I admit, there are way more than 5 reasons I love Torah . . . maybe I'll share another 5 with you next year in my pre-Simhat Torah blog . . . but there is so much to celebrate in our Torah, and I can't wait to celebrate it with you.  The wisdom, the perspective, the compassion, the eternal values, the roots of community, our very identity . . . it's all in our Torah.

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 Yitro                      Torah Reading:  Exodus  18:1-20:23

During this week's Torah reading, an extraordinary thing is going to happen.  We are going to stand as a community to receive Torah again as our Torah reader, Harold Labush, reads for us the biblical account of the revelation at Mount Sinai.

Why are we going to stand? 
Standing is, of course, one accessible way of demonstrating the importance of the text.  Although all of the Torah is precious to us, and there is an infinite amount we can learn from Torah, the moment of revelation at Sinai is unique.  This revelation is the Torah's first collective revelation (up to this moment, God has communicated with individuals up to now (Abraham, Isaac, Rebekkah, Moses . . .).  Now, at Sinai, the entire people Israel are gathered together and experience this moment of revelation as a collective.  Indeed, the homiletic rabbinic genre of Midrash teaches us that every Jewish soul of every generation . . . each of us . . . was present at Sinai, not just the generation alive at that time.

Standing is also an active rather than a passive position.  For most of the year, we sit comfortably in our seats while Harold reads the words of the Torah to us.  We follow along in the Hebrew, we read the accompanying English, we browse the commentaries or day dream.  But when we arrive at this unique moment of divine communication we do not sit back and contemplate the text from a distance, we enter into the moment by standing as a community, a covenanted community.

Many of you may have already heard my favorite Peanuts cartoon:
Charlie Brown, Sally and Snoopy are sitting on a big sofa.
Charlie has a huge book on his lap and he is reading to Sally.  He is reading the Genesis story of the destruction of Sodom and Gemorrah and how Lot and his wife are escaping the city.  Against God's instructions, Lot's wife turns back and looks at the destruction behind her and she is turned into a pillar of salt.

Sally is listening to this story wide-eyed and completely absorbed in the plot.  She is soaking in every word.

Snoopy, at the far end of the sofa, looks back at Charlie and says: "But, what happened to their dog!"

Each of these three is a role model:
Charlie is the role model of teacher of Torah (close to my heart, of course).  He is passing on the tradition.
Sally is the role model of student.  Engaged totally in the tradition being transmitted to her.
But Snoopy is my hero.  Because Snoopy doesn't just read the story, or listen to the story, he inserts himself into the story.

That is what we do when we stand for tomorrow morning's account of the revelation at Sinai . . . we emulate Snoopy and see ourselves reflected in the words of Torah.