D'var Torah
By Bill Schwartz

Moses went up to Mount Sinai to speak with G-d.

G-d gave Moses many orders on how to mix spices and where to place them.  This took a very long time and the Israelites were getting restless.  They went to Aaron, Moses’ brother and High Priest, and said “We don’t know what happened to Moses.”  Aaron replied “Bring me all the gold rings that are on the ears of your wives, your sons, your daughters.”  The Israelites did what they were told and Aaron melted the gold and cast it into a golden calf.

Aaron then said “This is your G-d O Israel, who brought you out of the land of Egypt.” The next day they had a great festival.

Why did Aaron do this?  Was this his way to try to keep the people content until Moses came down from the mountain?  How could the Israelites forget so quickly the power of G-d?  This was still the same people who had witnessed the Ten Plagues and the parting of the sea.  Why did they follow Aaron’s lead and so quickly abandon their trust in G-d?

Do the Jewish people, collectively, have such a short memory?

Our history is filled with events that make me wonder if we ever do learn from our own history.  In spite of a repeated history of near-annihilation we become easily complacent.  History has taught us that we are our own best defense yet many of us don’t acknowledge the importance of Israel’s existence.  Is it short memory or are we, as the Israelites of the Exodus did, turning our backs on G-d?

This past Friday evening our Kabbalat Shabbat was led by the Zayin class.  They were asked to research their family history and, at Shabbat services, they told us where their ancestors came from.  A few of the students had grandparents who were Holocaust Survivors.

Cantor Ellis reminded them that they were the last generation who would personally know someone who had survived the Holocaust.  He told them that it was their duty to pass on the story of what happened to our people because, if they didn’t, the world would either deny or forget.

The Israelites of the Exodus forgot all that G-d had done for them in their own lifetime.  Within a matter of weeks. Will the Jews of today forget what was done to them in some of our own lifetimes? 
Only if we remember, and only if we honor the sacred trust that G-d put into our hands when he gave us the Land of Israel, can we ensure that our people will continue to thrive.

D'var Torah
By Marina Eick


I wanted to explore this Torah portion Tetzaveh because I love Olive Oil, and though the rest of the portion deals with fashion, I most definitely would rather talk about the oil.

The simple meaning of the text as I see it is that Ha-Shem in Holiness ordered construction of a Tabernacle where His chosen people would be holy unto Him as well, a place to worship and sacrifice. His orders were detailed and specific. We were to worship Him alone, and we were not to allow second-rate surroundings or materials to be used in His tabernacle or His worship.

He ordered that the priests use the purest virgin olive oil, taken from the fruit at the topmost branches of the olive trees. The first beating of the fruit yielded the costliest, purest oil. This was the oil to be burned in the sanctuary lamp. It was to be kept burning for all time, throughout the years. Once that first beating of the oil was poured off, the fruit was beaten a second time, then a third time. Those pourings were also good oil but not of the purest quality as was reserved for the Sanctuary lamp.

That olive oil was burned using twisted linen wicks that were made from the discarded white linen undergarments sewn for the priests to cover their bodies from the waist to the knees. The wicks were to be placed so that they burned on their own. The modesty of the priests was to be protected whenever they climbed the stairs in the sanctuary to make their offerings. To forestall distraction by even an inadvertent glimpse of the priests' private parts, they wore the breeches.

For at least the time of the services we endeavor to leave earthiness outside and make ourselves holy unto our G-d. We were to be different from the Pagans by not sacrificing our babies, by not allowing carnal activity during prayers, sacrifice and rituals, by reserving the best quality, perfect animals and oils for sacrifice to Ha-Shem.

That ideal didn't always continue once we walked away from the Tabernacle. Reserving the best and purest in worship of Ha-Shem helped in theory at least, to force our ancestors to take the time to think about repentance, a fresh start, and being kinder, better people. In other words, to burn on our own.

A friend asked me why the priests' undergarments were used to make burning wicks for that lamp oil, and why the lamp was ordered to burn for all time, throughout the years. I'd never thought about it. I took a wild guess: Worn out linen boxers from the priests still had value. They shouldn't be used to wash the camels or clean up after the ewes gave birth. The breeches were to be disposed of with respect, like a holy object or a holy book. Burning was perfect.

The purity of the priests was protected by the linen, and the purity of the line of Kohanim was guaranteed by strict laws about marriage and the bloodline of the priests. It was necessary for their loins and their private lives to be more proper than the other tribes. They had to marry within their tribe and be certain that they were the father of their wives babies.

As to the light, it came from the purest oil (The Torah). We are supposed to be a light unto the nations. We can't be good Jews without the Torah, because our light is fed by the Torah.

D'var Torah
By Bill Schwartz

At the end of parshat Yitro, Exodus 20:20 G-d reminds the Israelites not to make any gods from gold or silver.  G-d also commands the Israelites to build an altar of earth and to make a burnt offering.

In this week’s portion, in Exodus 25:1 G-d commands the Israelites to bring to Him all their gold, silver, other metals, fabric, gems etc if their hearts so desire.  He then commands the Israelites to build an Ark, an altar, a table, floor length candle holders and a tabernacle.  All objects to be covered in gold or to be made of solid gold.  The tabernacle is to be covered with the fine linens.  G-d gives very specific directions on how to build these things.

When I started to read this portion, I first had doubts about where the Israelites would have even found all of the gold, silver and other minerals, and the fine cloth and gemstones.  I had to go back to Exodus 12:35.  There I found my answer.  It says the Israelites borrowed all of these things.  Two lines later it says the Israelites stripped them from the Egyptians.  I think it was the latter.  All the Egyptians wanted, was to get rid of the Israelites.  Now things made sense.

But does G-d really need the extravagant tabernacle be made of these precious metals and fine linens?  I don't think so.  Remember, just a few paragraphs before, G-d had the Israelites build an altar of earth.

So what is G-d's motive for building this extravagant place to worship?

I believe G-d wanted the Israelites to use up all the gold, silver, copper, gemstones and fine fabrics so they could not make any idols from these things.  Why did G-d give such detailed directions on how to make every little thing?  I believe that He is teaching idle hands make idle minds which make idols.

Just to give you an idea of what it would take to build a tabernacle from an acacia tree, the one used is called the Shittah tree. It is similar to the trees you see in the African plains pictures. They look like a fan growing out of the ground with almost no trunk. G-d gives the dimensions of the tabernacle: 10 cubits long x 1 ½ cubits wide. Translated into English it comes out to 16’ H X 30” W. This is quite a feat considering what they had to use and must have taken a very long time. Even the making of the Ark would have been time consuming. Just think of all the molds that had to be made for those objects that were made of pure gold.

I've learned that G-d's message isn't always obvious.  He wants us to dig a little.

D'var Torah
by Rachel Blazer

This week’s Torah portion Misphatim deals with a series of laws laid out by G-d for the people of Israel. Where most portions that contain laws tend to have a focus on rituals and offerings, this portion provides more of rules and laws to live by, similar to those of the Ten Commandments. I feel as though one of the most important of these rules is found in chapter 22; “And you shall not mistreat a stranger, nor shall you oppress him, for you were strangers in the land of Egypt.”

I believe that this passage is really an initial instillation of the Jewish idea of Tikkun Olam, or repairing the world. Caring for all people, no matter the economic status or physical appearance, is essential for Jews because we know what it is like to be uncared for. We know what it is like to be beaten down; we know what it is like to lose everything.

As a college student it’s not exactly easy to keep up with community service the same way it was in high school. Aside from the fact that it’s no longer a requirement, between exams, homework, and any other frustrations of collegiate life, there just isn’t really time. I am lucky enough to go to a school that recognizes this and creates programs to counter these excuses.

At Boston University we have a unique second orientation called FYSOP, or First Year Student Outreach Program. Around 1000 freshman come to school a week early to focus and work in a specific service area. The service areas range from children to elderly, from Urban Engagement to Environment. When I had the opportunity to participate in this program I chose to work in the Homelessness and Housing service area. I spent a week not only learning about the homeless issue in Boston and the different organizations that are set up to help, but I also got to visit four different organizations. I painted housing projects, visited shelters, and helped do some maintenance work at the shelters.

By far the most influential experience was at a place called the Margaret Fuller House. It was the last day of their summer camp program and they were having a final day BBQ. They had half of us play in a local park with all the kids while the other half cooked the food. Playing with these kids was probably one of the highlights of my summer.

One of the most important lessons of parshat Mishpatim indeed the whole Torah, is that you should care for the stranger; and there I was in a park in Cambridge, falling in love with the strangers. These kids were so happy to be around us, and we were happy to be around them. Out of all the service I have done in my life, none was as rewarding. When we left, the coordinator thanked us profusely and explained how we had impacted these kids’ lives.

It made me start to think. If every college freshman spent some day at organization like the ones I visited, how many more lives could be changed, how many more people could have roofs over their heads? Why is it that there are so few schools that have programs that get students involved in community issues?         

I may not be able to do as much during the year to care for the stranger, but I do know that I will continue to be an extreme advocate for this program and hope that in a couple years I can return as a coordinator.

The secular New Year is now about a month and half old and let’s be honest, by now most resolutions have been broken. However, it’s not too late to make a new one.

Think about a way to help those less fortunate. Is it food? Try volunteering once a month at a food pantry. Is it clothes? Go through your closet and find those clothes you don’t wear and donate them. Nothing can be more rewarding that coming together to help one who may not have as much as you and yours. It can be one time, or a long-term commitment, but it is so easy to get involved.  

I challenge you to find a way to care for a stranger, because we all know what it is to be a stranger, and how incredible it is to be cared for.

D'var Torah
by Carroll Greenfield

This Parashah in part tells us about Yitro (Jethro) Moses’ father-in-law, and his journey from his home in Midian to the wilderness where Moses and all the Jewish people were encamped. Yitro brought Zipporah, Moses’ wife, and her two sons Gershom and Eliezer.

After they met and embraced, Moses related to Yitro all the trials and cruelty that the people had endured under Pharaoh’s harsh treatment. He described the plagues that the Lord had visited on the Egyptians to persuade Pharaoh to release the people he had enslaved. He further described how Pharaoh finally released them, but not before the slaying of the Egyptian first born. Moses went on to describe the subsequent flight and the crossing of the Sea of Reeds. He told of the Israelites difficult trek and the hardships they endured on their journey into the wilderness and how the Lord had preserved them.  

Yitro rejoiced over the kindness the Lord had shown in delivering the people from Pharaoh and the Egyptian people. He was convinced by these wonders and declared that the Lord is greater than all other gods.  

The next day Yitro observed Moses sitting as Magistrate and adjudicating disputes among the people. Moses sat all day as a crowd of people awaited their turn to have their case heard. Yitro found this scene disturbing and told Moses that this was not right. He said if he continued he would wear himself out and counseled Moses to choose “capable men who fear God, trust-worthy men who spurn ill-gotten gain. Set these men over the people as chiefs of thousands, hundreds, fifties, and tens, and let them judge the people at all times.” Yitro tells his son-in-law, Moses to handle only the most difficult cases.       

Moses listened to this advice and did what Yitro suggested. He set trusted people to handle most of the disputes and Moses handled only the toughest cases himself. Having seen Moses heed his words Yitro returned to his home in Midian.

This is just the beginning of the story and I cannot help but think about how this part suggests the seeds of future law enforcement and judicial systems.

There are some wonderful lessons within this story. First, the warning not to micromanage, because you will just wear yourself out, is certainly still good advice today.     

Second, listen to what people you respect have to say and adopt their suggestions if they make sense. We can still learn from that today.

Looking back at the dramatic events that occurred so many years ago, may evoke some awe-inspiring images. Consider the panic, misery and pain the people must have experienced during this traumatic period. Can we even imagine the degree of chaos that was occurring as the Israelites were scurrying to start their journey to freedom, first across the Sea Of Reeds and then into the wilderness? Is it possible to close our eyes for just a moment and see the utter pandemonium and fear those people must have had to endure?

The giving of the Ten Commandments by the Lord to Moses and the receiving of them by the Israelites established what would become an unbroken chain of guidelines to civilization. This amazing group of God’s instructions has spread from this event and seeped down through the ages, and was subsequently adopted by many other religions and countless nations.

It is interesting to recall that this was just one of many instances of the Jewish people having to start over and reinvent themselves. Consider the courage that we Jews have had to demonstrate repeatedly in order to maintain ourselves as a people and a nation.

While not mentioned in the Parashah, it does remind us that we are encouraged to heal the world. It is wonderful to see the many varied ways there are for us to fulfill that mission. I believe we all grow when we try to find our own path to accomplish that.