TORAH READING FOR 12 ADAR I 5784 Feb 23-24, 2024

February 23, 2024 by templekol

OUR HEARTS ARE WITH THE PEOPLE OF ISRAEL

From “Mishkan T’filah / A Reform Siddur” p.385

HELP ME PERFECT my ways of loving and caring. Inspire me to make myself whole so that I may honor Your name and create a world of justice and peace.

FEBRUARY IS ALSO JEWISH DISABILITY AWARENESS MONTH

Established in 2009, led by the Jewish Federations of North America, and observed every February, it is a worldwide effort among Jewish organizations to collaborate and raise awareness to inform, break down barriers and advance policies that empower people with disabilities and foster inclusion in our national and local Jewish community.

PARSHA

From Reform Judaism https://reformjudaism.org/torah/portion/ttzaveh

T’tzaveh (תְּצַוֶּה — [You] Shall Further Instruct) – Exodus 27:20−30:10

You shall further instruct the Israelites to bring you clear oil of beaten olives for lighting, for kindling lamps regularly. – Exodus 27:20

SUMMARY:

The children of Israel are commanded to bring pure olive oil for the ner tamid “a constantly burning light,” above the sanctuary. (27:20-21)
Aaron and his sons, Nadab, Abihu, Eleazar, and Ithamar, are chosen to serve as priests. (28:1)
God instructs Moses to make special clothes for the priests. (28:2-43)
Aaron and his sons are ordained in a seven-day ceremony (29:1-29:46)
Aaron is commanded to burn incense on an acacia altar every morning and evening. (30:1-10)

HAFTARAH

Ezekiel 43:10-27

RECOMMENDED READING

From Reform Judaism https://reformjudaism.org/torah/portion/ttzaveh

Splitting like a Fig

By: Jonathan K. Crane

STRUGGLING WITH TORAH and REFLECTION

We will continue to meet every other Friday for Torah Study to read and discuss selections from Ketuvim, the third section of Tanach (Hebrew Bible), which follows Torah and Nevi’im. Please see the NEW Torah Study-Shazoom schedule below. THIS week we will continue studying the Book of Daniel, which is found in the Ketuvim (Writings). Read this week’s Torah Portion at https://www.sefaria.org/Exodus.27.20-30.10 and Haftarah at https://www.sefaria.org/Ezekiel.43.10-27

From “The Torah / A Women’s Commentary” edited by Dr. Tamara Cohn Eskenazi and Rabbi Andrea L. Weiss, Ph.D., Women of Reform Judaism/The Federation of Temple Sisterhoods and URJ Press New York 2008

תצוה T’tzaveh – Exodus 27:20-30:10

Contemporary Reflection – by Lisa D. Grant, pp. 491-2

MOST YEARS, this Torah portion is read during the week preceding Purim. The connection between the parshah and Purim is not immediately apparent. T’tzaveh is filled with exacting details about the assembly of the priestly garments and the ritual role Aaron and his sons are to perform as anointed priests. The book of Esther is a melodramatic tale of threat, intrigue, and ultimate redemption through plot twists and the reluctant heroism of a beautiful queen.

While the plots and purposes of these texts are vastly different, each in its own way, asks us to confront an absence. T’tzaveh is the only parashah from the beginning of the book of Exodus until the end of Deuteronomy where the name of Moses does not appear. And Esther is one of only two books of the Bible where the name of God does not appear. These absences are cause for abundant commentary in each individual case, but the relationship between the two texts seems to receive only passing mention.

What insight can this parallel presence of absence convey?

Many commentators speculate as to why Moses’ name is absent from parashat T’tzaveh. One theory is that the omission is meant to acknowledge the anniversary of his death, which is said to be the seventh of Adar, just one week before Purim. Another theory is that Moses’ name is left out as divine admonishment for his jealousy over Aaron’s appointment as chief priest. Still others maintain that in his humility and self-effacement, Moses graciously cedes the role to his brother and absents himself from the narrative, so to speak, to make this clear.

Regardless of the reaction that Moses may or may not have experienced when his brother became the head priest instead of him, the narrative suggests that although his name is not mentioned, Moses remains God’s agent–the enabler for all that is to happen. This is made evident through an unusual grammatical formulation found in the parashah’s opening verses. Elsewhere in Torah, God’s commands to Moses are stated in the simple imperative: “instruct” (tzav) or “speak” (dabber). In T’tzaveh, however, three instances of an additional pronoun appear, giving extra emphasis to the actor responsible for the actions. Translating the text more literally, the first verse of the parashah (27:20) reads: “And you, yourself shall command the children of Israel.” Shortly thereafter, we read: “And you, bring near to yourself your brother Aaron, with his sons, from among the Israelites, to serve Me as priests” (28:1). The same grammatical form appears two lines later: “You, yourself speak to all who are skillful, whom I have endowed with the gift of skill, to make Aaron’s vestments” (28:3). The 16th-century commentator Moshe Alshekh suggests that this repeated double emphasis is God’s way of saying to Moses, “It’s all really you. You have a greater share in it than anyone. All fulfill themselves through you” (cited in Nehama Leibowitz, Studies in Shemot, 1980, p. 526). Perhaps such language means to tell us that Moses is not absent at all. Rather, his presence is momentarily diminished so that other leaders can step forward to serve the broader needs of the community.

Just as we can see Moses as a behind the scenes mover in the parashah, so too, can we see God as filling a similar role in the Purim narrative. While many interpret the Purim story as an instance when the Jews achieved victory through their own actions–without waiting for divine intercession–the classic rabbinic interpretation is that God was hidden from view, but not absent. In BT Chullin 139b, the Rabbis made this point through a biblical proof text, asking: “Where is Esther indicated in the Torah? In the verse “I will surely hide (astir) My face” (Deuteronomy 31:18). The Hebrew word astir (“I will hide”) serves as a wordplay on Esther’s name.

We can extend the wordplay even further by considering that the Hebrew word m’gillah shares the same root as the verb “to reveal” (g-l-h). Thus, M’gillat Ester (“Scroll or Book of Esther”) can be read playfully as “revealing the hidden.” God’s presence is revealed through Mordecai’s conviction and Esther’s courage. God’s presence is revealed in the triumph of good over evil, in the flawed but ultimately responsible actions of human beings.

In a typical Purim twist, the biblical text also reinforces the presence of God’s absence by pointing out the consequences of the absence of God’s presence. The story opens with a drunken debauchery hosted by King Ahasuerus, where “he displayed the glory of his kingdom and the richness of his magnificent splendor for many days, for 180 days” (Esther 1:4). The words used to describe the “glory” and “splendor” of his kingdom are the same words, kavod u’tiferet, that are used in T’tzaveh to describe the priestly garments (28:2, 40; there translated as “dignity and adornment”). In T’tzaveh, the lavish garments are designed to serve and honor God. In Esther, the King’s wealth is evidence of his corruption. The midrash draws an even more powerful connection by claiming that the riches of Ahasuerus’ kingdom were made up of the spoils of the Temple, including the priestly garments themselves (Ester Rabbah 2:1).

The Purim message that sometimes gets lost in all of the revelry is that a sense of God’s presence in the world, even if hidden and obscure, gives us the strength and moral purpose to cope with uncertainties and imperfections. Parashat T’tzaveh paints a picture of the detail and exacting effort it took for the Israelites to feel God’s presence in their midst. Today, we have no priests and no Temple. The only vestige we have of this experience is the ner tamid, the eternal light, the first thing that God instructs Moses to establish in the opening verses of the parashah. This light has come to symbolize the light of Torah. For us, then, the glory and splendor of God’s presence must be felt through the study of Torah and the constant striving to live in its light.

PRAYERS

FOR OUR COUNTRY p.376

THUS SAYS ADONAI, This is what I desire: to unlock the fetters of wickedness, and untie the cords of lawlessness; to let the oppressed go free, to break off every yoke. Share your bread with the hungry, and take the wretched poor into your home. When you see the naked, give clothing, and do not ignore your own kin.

O GUARDIAN of life and liberty, may our nation always merit Your protection. Teach us to give thanks for what we have by sharing it with those who are in need. Keep our eyes open to the wonders of creation, and alert to the care of the earth. May we never be lazy in the work of peace; may we honor those who have [served, suffered or] died in defense of our ideals. Grant our leaders wisdom and forbearance. May they govern with justice and compassion. Help us all to appreciate one another, and to respect the many ways that we may serve You. May our homes be safe from affliction and strife, and our country be sound in body and spirit. Amen.

PRAYER FOR THE STATE OF ISRAEL p.552

O HEAVENLY ONE, Protector and Redeemer of Israel, bless the State of Israel which marks the dawning of hope for all who seek peace. Shield it beneath the wings of your love; spread over it the canopy of Your peace; send Your light and truth to all who lead and advise, guiding them with Your good counsel. Establish peace in the land and fullness of joy for all who dwell there. Amen.

FOR HEALING

We recite MI SHEBËRACH for the victims of abuse, brutality, conflicts, fear, natural disasters, pandemics, tragedies, violence of all kinds especially directed at individuals and specific communities including us, and war; for all those at home alone or lonely; for all those in need of physical, emotional, and mental healing. “R’fuah sh’lëmah” – a complete recovery!

YAHRZEITS/ANYOS

We say KADDISH YATOM for those of our friends and families who have died and been buried this last week; those in the period of Sh’loshim (30 days since burial); those who have died in the last year; and those whose Yahrzeits/Anyos occur at this time; as well as the victims of brutality, conflict, disease, natural disasters, pandemics, tragedies, violence of all kinds, and war.

This coming week, 15 Adar I through 22 Adar 1, we lovingly remember:

Samuel J. Alexander

TKH Memorial Board, father of Holly Sickles

Hilda Klein

Mother of Bill Klein

Those victims of the Sho’ah (Holocaust) who died at this time of year.

“ZICHRONAM LIV’RACHAH” – MAY THEIR MEMORIES BE FOR BLESSING.

TORAH STUDY AND SHAZOOM

We will meet as usual at the regular times for Torah Study and Shazoom this evening, Friday, February 9, 2024. Please see the NEW Torah Study-Shazoom schedule below. THIS week we will begin studying the Book of Daniel, which is found in the Ketuvim (Writings).

Zoom regularly updates its security and performance features. Making sure you have the latest version of Zoom, please join us online this evening with wine/grape juice for Kiddush and Challah for Motzi.

Topic: Torah Study – Ketuvim: Book of Daniel – Chapters 7-8

Time: Feb 23, 2024 06:00 PM Arizona

and/or

Shazoom – Erev Shabbat Service

Time: Feb 23, 2024 07:30 PM Arizona

To join Torah Study and/or Shazoom click on the following link [you may need to copy it into your browser]: https://us02web.zoom.us/j/72510500854?pwd=Z3VQZWF4U1BBZytNYmh3aHFTWkFDZz09

Meeting ID: 725 1050 0854

Passcode: 4NrMk0

Hint: The last character of the password is the number zero.

Shabbat Shalom – Buen Shabbat/Gut Shabbos

-Ruben

PS – About the Book of Daniel and the NEW schedule through June 2024: