Category: Torah

Which one verse in the Torah summarizes what Judaism is all about? A midrash quoted in the Ein Yaakov offers several different answers to this question. Ben Zoma suggests, “Shema Yisrael,” the basic statement of faith said every day. Ben Nanas maintains that “Love your neighbor as yourself” is a more inclusive verse, encompassing all of the values of interpersonal relationships. But Shimon ben Pazi says that the pasuk that sums it up the best is Exodus 29:39, where we are commanded to bring the korban tamid, the daily offering, once in the morning and once in the afternoon. At first glance, this is a shocking suggestion — how could one possibly suggest that this mitzvah encompasses everything?

In Parshat Terumah, we begin the detailed description of the building of the Mishkan (the Tabernacle) and all of its vessels. The main event in the Mishkan was the offering of the korbanot, the sacrifices offered on the altar, some for special occasions and some brought as part of the daily routine. The korban tamid was brought twice every day without fail — weekday or Shabbat, holiday or fast day, rain or shine. What is the message of this korban that makes it so central to Judaism, according to Shimon ben Pazi?

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In the words of Albus Dumbledore in the first Harry Potter book, “Fear of a name increases fear of the thing itself.” We might think invoking G-d’s Name frequently would elevate Him in the eyes of those who hear us – that it would “raise” (yisa) Him up (cf. Ohr Hachaim and others). In reality, His Name is lowered by overuse, as tossing it around casually demonstrates a lack of appropriate awe. If we make a point of avoiding saying G-d’s Name, we can build up a sense of appropriate awe and trembling with regard to Him.

Fast-forward, then, to this week’s parsha — specifically, to Exodus 23:13, “And regarding everything I have commanded you, you should be careful, and do not mention the name of other gods; it should not be heard upon your mouth.”

If we demonstrate respect for G-d’s holy name by limiting its mention to only the most serious contexts, it would seem logical to do the opposite with the false gods we reject. Why not say “Baal” all the time, just to show I believe the word is entirely mundane and I’m not afraid of him? If I go out of my way to avoid saying it, won’t that imply I have some respect for the god — or, as Dumbledore might have it, even instill some degree of fear of Baal?

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After their departure from Egypt, the Children of Israel finally arrive at Mount Sinai in this week’s parsha. Hardly the inspiring journey one would hope for — the route from slavery to spirituality seems, with rare exception, like a continuous chain of conflict and complaint. “Each place it says ‘and they journeyed… and they encamped (vayahanu),’” a midrash notes, “they journeyed in quarrel and encamped in quarrel” (Mechilta D’Rabbi Yishamael, Yitro, BaHodesh, 1).

Then they come to Sinai – “There they were of one heart — wherefore it is written ‘and [Israel] encamped (vayihen).’”

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After the dramatic rescue of the Children of Israel at Sea of Reeds, Moses leads the first in the first recorded praise, or “shirah,” of God (Exodus Chapter 15:1-19).

But after this shirah, the Torah informs us a second shirah led by Miriam:

Then Miriam the prophetess, Aaron’s sister, took a timbrel in her hand, and all the women went out after her in dance with timbrels. And Miriam chanted for them: Sing to the LORD, for He has triumphed gloriously; Horse and driver He has hurled into the sea.  (Exodus Chapter 15 20-21)

These two short verses raise three key questions:

1. Why does Miriam need her own shirah?
2. Why is Miriam referred to as a prophet in this verse when she does not seem to be giving a prophecy?
3. Lastly, why is she referred to as only Aaron’s sister and there is no mention of Moses?

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Quickly, with hardly any warning, Parshat Shemot introduces the story of the Israelites’ slavery in Egypt. One moment, it seems, the Israelites enjoy the privileges of a protected group, prospering alongside their Egyptian neighbors. Each son of Jacob’s family is celebrated by the text, reflecting their collective status as Joseph’s family. And then, a few verses later, the tide changes, and the Israelites’ entire reality shifts with it. By verse 11, the system of taskmasters, forced labor, and oppression is in full swing. The Israelites are enslaved to Pharoah’s empire. They are living embittered lives, with no other options in sight.

And yet, at the same time that Shemot describes the mechanics of slavery, the seeds for redemption are already being planted. Indeed just before we read Pharoah’s first inciteful speech against the Israelites, the Bible relates that the Israelites were involved in outsized population growth.

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