THE
LORD SPOKE TO MOSHE, SAYING: TAKE AHARON ALONG WITH HIS SONS, AND THE
VESTMENTS, THE ANOINTING OIL, THE BULL OF SIN OFFERING, THE TWO RAMS, AND THE
BASKET OF UNLEAVENED BREAD; AND ASSEMBLE THE WHOLE COMMUNITY AT THE ENTRANCE OF
THE TENT OF MEETING. AND MOSHE DID AS THE LORD COMMANDED HIM. AND WHEN THE
COMMUNITY WAS ASSEMBLED AT THE ENTRANCE OF THE TENT OF MEETING, MOSHE SAID TO
THE COMMUNITY, "THIS IS WHAT THE LORD HAS COMMANDED TO BE DONE."
(Vayikra 8:1-5)
The Oil, Justice, and Preservation of the World - Between Avraham and Aharon
"Take Aharon along with his sons" - thus says
Scripture: "You love righteousness and hate wickedness; rightly has
God, your God, chosen to anoint you with oil of gladness over all your peers"
(Psalms
45:8)
Rabbi Yudin, in the name of Rabbi Azaria, interpreted the passage as referring to our father, Avraham. When he asked mercy for the Sodomites, he said to Him: Master of the Universe, you vowed that you would never bring a deluge, as is written (Isaiah 54), "For this to Me is like the waters of Noah" - a deluge of water you do not bring, but a deluge of fire you do bring!? Are you circumventing your vow?! If so, you have not fulfilled your vow, as is written (Bereishit 18) "Far be it from You to do such a thing" - he said before Him: "Far be it from you! Shall not the Judge of all the earth deal justly?" - if you want justice, there can be no world; if you want to preserve the world, there can be no justice. You want to hold the rope at both ends - You want both Your world and justice? If you do not compromise a bit, Your world cannot exist. Said The Holy One, Blessed Be He, to Avraham (Psalms 45) "You love righteousness and you hate wickedness" - you love to justify my beings and you hate to condemn them, "Rightly has God, your God, chosen to anoint you with oil of gladness over all your peers." - who are 'your peers'? He said to him: By your life, in all the ten generations between Noah and you I spoke not to a single one of them, but with you do I speak, as is written (Bereishit 12) "And the Lord said to Avram, Go you forth."
(Vayikra
Rabba, Parasha 10)
In memory
of my father-in-law, Dr. Emmanuel Halpern,
by
profession a doctor, a lover and researcher of Bible with all his soul,
who went
to his resting place
THE TRAVELS OF THE URIM
V'THUMMIM
"He put the ephod on him, girding him
with the decorated band with which he tied it to him. He put the breastpiece [choshen]
on him and put into the breastpiece the Urim V'Thummim." (Vayikra 8:7-8)
Parashat Tsav (from Chap. 8 on) is a direct continuation of the Mishkan chapters at the end of the Book of Shemot. In Parashat Tetsave (Shemot 28) we find considerable detail regarding the preparation of the ephod, and following this, the preparation of the breastpiece is detailed. Regarding the Urim V'Thummim, however, nothing is mentioned other than "Thus Aharon shall carry the instrument of decision for the Israelites over his heart before the Lord at all times" (Shemot 28:30). In Parashat Pekudey (Shemot 39), there is a repetition of the description of the ephod and the breastpiece, in the context of the execution of the commandment. In this description, there is no mention whatever of the Urim V'Thummim. It appears then, that the Urim V'Thummim were not manmade, and therefore their making is not detailed. Some commentators maintain that the very assembly of the breastpiece on the ephod so that it "does not come loose from the ephod" creates for these garments the task of the Urim V'Thummim, without any additional component. This week's parasha can serve as 'the third text which decides the matter', for it is written, "Then Moshe brought Aharon... and put the ephod on him... He put the breastpiece on him, and put into the breastpiece the Urim V'Thummim (Vayikra 8:6-8). A plain reading of the text indicates that upon the breastpiece something was added - the Urim V' Thummim.
How, then, were the Urim V'Thummim made? Commentators are divided on this point (occasionally in strident tones). Rashi says (Shemot 28:30) "the Urim V'Thummim"... He wrote the specific Name, which he placed in the folds of the breastpiece; with it he illumined and completed His words. In the second Temple the breastpiece was present, for the High Priest could not serve unless fully attired, but the Name was not inside it."
Ibn Ezra (the expanded commentary, Shemot 28:6) disagrees, revealing one handful, concealing two:
"There are many questions concerning the ephod and the breastpiece... and our Rabbi Shelomo said that the Urim V'Thummim were inscriptions of the explicit Name. Had he seen the commentary of Rabeinu Hai, he would not have said that. The ephod and the breastpiece is a very profound subject; I will hint at but a bit of the secret, perhaps it will be understood by one who knows the intent of Him above...
Ramban (Shemot 28:30) disagrees:
"Rabbi Avraham sought a clever explanation of the Urim V'Thummim... but actually said nothing. But they are [to be understood as Rashi explained. Regarding his words to the effect that had he seen Rabeinu Hai's answer, he would have spoken differently, we have studied and considered it, and we know that Rabbi Avraham was not referring to it."
The Urim V'Thummim was prepared for
the Mishkan service, but the command extended to further generations as well.
Before his death, Moshe is ordered to prepare Yehoshua to be his successor.
Yehoshua must consult with the priest according to the Urim V'Thummim.
As is written, "And the Lord answered Moshe, 'Single out Yehoshua son
of Nun... Have him stand before El'azar the priest and before the whole
community" (Bemidbar 27:18-21).
Indeed, the dependence upon the Urim
V'Thummim appears later on, in the books of the Early Prophets, under the
term 'ephod'. Ibn Ezra explains (I Shmuel 23:9) that
whenever the ephod is mentioned, the reference is to the complete set, which
includes the breastpiece and the Urim V'Thummim. Ibn Ezra is referring
to David's consulting with Evyatar the priest (ibid.
ibid. 2-4). "David consulted the Lord, 'Shall I go and attack
those Philistines?' And the Lord said to David, 'Go; attack the Philistines and
you will save Keilah'... So David consulted the Lord again, and the Lord
answered him, 'March down at once to Keilah, for I am going to deliver the
Philistines into your hands.' Or, as is written elsewhere (ibid. 30:7-8) "And David said to the
priest Evyatar son of Achimelech: 'Bring the ephod up to me,' When Evyatar
brought up the ephod to David, David inquired of the Lord, 'Shall I pursue
those raiders? Will I overtake them?' And He answered him, 'Pursue, for you
shall overtake and you shall rescue.'"
Saul, on the other hand, fails to receive an
answer from the Lord. "When Saul saw the Philistine force, his heart
trembled with fear. And Saul inquired of the Lord, but the Lord did not
answer him either by dreams or by Urim, or by prophets " (I Shmuel 28:5). Failing to receive an answer
from God, he turns to the woman who consults ghosts. "Then Saul said to
his courtiers, 'Find me a woman who consults ghosts, so that I can go to her
and inquire through her.' And his courtiers told him that there was a woman in
En-dor who consulted ghosts."
No further mention is made of consultation with Urim V'Thummim after the period of the Early Prophets. "With the death of the early prophets, the Urim V'Thummim was annulled" (Mishna, Sotah 9:12). The Talmud expands: "With the death of the early prophets' - who were these early prophets? Said Rav Huna, They were David and Shmuel and Shelomo" (Bavli Sotah 38b). In other words, soon after the beginning of the Second Temple period, the use of the Urim V'Thummim had already ceased. A different version has the disappearance of the Urim V'Thummim occurring at the end of the First Temple period "with the exception of the Haggai, Zechariah, and Malachi, who were among the last" - they no longer made use of the Urim V'Thummim. This conforms to the Talmud in Tractate Yomah which compares the two temple periods: "In five respects the two temples differed: 1) ark-covering-cherubim, 2) fire, 3) Shechina, 4) the Holy Spirit, and 5) the Urim V'Thummim" (Yomah 21a). In the days of the First Temple, the Urim V'Thummim existed; during the Second Temple, they did not.
What replaced the Urim V'Thummim?
The Books of the Prophets teach us that the prophet became the conduit for transmission of God's messages to the people. The Talmud adds, "Raba bar Shmuel raised an objection: "He applied himself to the worship of God during the time of Zechariah, instructor in the visions of God" (II Chronicles 26) - is this not in reference to the Urim V'Thummim!" In other words, in the times of Zechariah the prophet, did they not consult God via the Urim V'Thummim? The answer is "No - through the prophets" (Sotah 48b); the prophets taught the knowledge of the word of God.
And what replaced the function of
prophecy after the latter prophets expired?
"It was taught (in a Barayta): With the
death of Haggai, Zechariah, and Malachi - the Holy Spirit left Israel; instead,
use was made of the Bat-kol" (Sotah,
ibid.). Even after the times of the prophets, the word of God could be
received - through the Bat-kol [a heavenly voice]. It appears that those
able to receive the Bat-kol were, as a rule, the sages. Stories
regarding the use of Bat-kol are recorded. For example, "Once, as
they were sitting in the upper storey of Gurya's home in Jericho, a Bat-kol
descended from Heaven and said: There is one among you who is worthy of the
divine presence, but his generation is not deserving -- they looked at the
Hillel the Elder... and another time they were sitting upstairs in Yavneh, a Bat-kol
from Heaven said to them: There is one among you who is worthy of the divine
presence, but his generation is not worthy - they looked at Shmuel HaKatan... (Sotah, ibid.)
Thus we see how the Holy Spirit passed from
the Urim V'Thummim to the prophets, and from them to the Bat-kol.
But the major change occurs after the destruction of the Second Temple, as is
best illustrated in the story of the oven of Aknai (Baba
Metsia 59b):
"It has been taught: On that day, Rabbi Eliezer brought forward every imaginable argument, but they did not accept them. Said he to them: 'If the Halacha agrees with me, let this carob tree prove it!' Thereupon the carob-tree was torn a hundred cubits out of its place - others affirm, four hundred cubits. 'No proof can be brought from a carob-tree,' they retorted. Again he said to them: 'If the Halacha agrees with me, let the stream of water prove it!' Whereupon the stream of water flowed backwards. 'No proof can be brought from a stream of water"... Again he said to them: 'If the Halacha agrees with me, let it be proved from Heaven!' Whereupon a Bat-kol cried out: 'Why do you dispute with Rabbi Eliezer, seeing that in all matters the halacha agrees with him!' But Rabbi Yehoshua arose and exclaimed: 'It is not in heaven.'... We pay no attention to a Bat-kol, because long ago You wrote in the Torah at Mt. Sinai (Shemot 23) 'After the majority must one incline.' Rabbi Nathan met Elijah and asked him: 'What did The Holy One, Blessed Be He, do in that hour?' 'He laughed [with joy],' he replied, 'Saying, 'My sons have defeated Me, My sons have defeated Me."
We learn that the Sages ordered discontinuation of the Bat-kol in favor of decisions deriving from human deliberation. We even 'conscript' The Holy One, Blessed Be He, to support this position.
Regarding that same Rabbi Eliezer it is written: "When Rabbi Eliezer died, a Torah Scroll was interred" (Sotah 49b). By way of paraphrase, it may be said that when Rabbi Eliezer died, the Urim V'Thummim were interred. Or perhaps, even more correctly: From that day on, our Urim V'Thummim is not in Heaven, but is in rational discussion by mortals.
Dr. Eliezer Schwartz is a physician
Priesthood and Monarchy Can Be Inherited - Torah Can
Be Earned Only Through Personal Effort
Rabbi Shim'on said: There are three crowns - the Crown of Torah, the Crown of Priesthood, and the Crown of Monarchy - but the crown of a good reputation is superior to them all. How the crown of Priesthood? If one gives all the silver and gold in the world, he is not given the crown of Priesthood, as is written (Bemidbar 25) "And it shall be for him and his seed after him for an everlasting covenant." The crown of Monarchy - even should one give all the silver and gold in the world, he is not given the Crown of Monarchy, as is written (Ezekiel 37): "And David, my servant, shall lead them forever." But such is not the case with the crown of Torah... such is not the labor of Torah; whoever so desires to take may come and take, as is written (Isaiah 45) "Let all who thirst go to water" - toil in the words of Torah.
(Avot D'Rebbi Natan, Chap.
41, Mishna 1)
The Torah was severe with regard to human impurity (of the deceased) more than with any other impurity, classifying it 'the father of all fathers of impurity', to discourage people from being in the company of their beloved deceased, lest they grieve too much, or lest they beseech the dead and those who consult ghosts. Another reason the Torah was so strict regarding this impurity has to do with respect for beings, so that they not make of their skins wineskins and carpets, and from their bones they not make utensils for their use, for this is to dishonor human beings. And so said our Sages, of blessed memory: Why is the skin of a [dead] person declared impure? So that one not make carpets out of his parents' skins. And why are a man's bones impure? So that one should not fashion ladles out of his parents' bones, and according to their love - their impurity.
(Chizkuni Bemidbar 19:16).
Readers
Write:
I should like to preface my reaction to Rabbi Chipman's interesting and important article (Parashat Ki Tissa) by stating that I know him to be a pro-feminist who has done much for the advancement of the status of women in Judaism - especially with regard to Torah study. Were I to suspect that this subject is not close to his heart, I might not have penned this reaction to his article. Davka because it is a reasonable assumption that he would never intentionally insult women, I decided to comment on the phrasing of a central sentence of his position. Chipman writes:
But what God didn't bargain for is that the people were... well, people. Their "true" concerns were the ordinary, mundane stuff of life: getting up in the morning and knowing that they have something to eat, both for themselves and for their women and children..."
One may adduce from this that women are not 'people'! Or perhaps they were not included in the giving of the Torah? This semantic stumbling block could have been avoided by writing "something to eat, for themselves and their families."
Dr. Devorah Weissman
Rabbi Chipman
replies:
As Dr. Weissman has pointed out, I slipped up, and I thank her for her comment.
It should be added, however, that even though I drew a certain comparison between people as they are, my article dealt primarily with a description of the creation of the Children of Israel in the desert, during the sin of the Golden Calf. There is no denying that the culture of the period was clearly patriarchal. In a number of passages in the parasha under discussion, women are expressly described as being attached to the men, and events are described from a male perspective, e.g., "Take off the gold rings that are on the ears of your wives, your sons, and your daughters" (Shemot 32:2). It appears that I was carried away by the Bible's linguistic ambiance.
With all blessings,
Jonathan Chipman
Our Sincerest Condolences to
Dr. Elchanan Reiner, Dr. Rami Reiner,
and Rabbi Shmuel Reiner
And to the Reiner and Yuval families
On the passing of their mother
Mrs. Martha Reiner,
Of blessed memory.
May Heaven comfort you
The Editorial Board of "Shabbat
Shalom"
Oz VeShalom-Netivot Shalom
Editorial Board: Pinchas Leiser (Editor), Miriam
Fine (Coordinator), Itzhak Frankenthal and Dr. Menachem
Klein
Translation: Kadish Goldberg
This weekly publication was made possible by private
donors
To our readers:
We will be happy to have you actively participate in "Shabbat Shalom" by:
· Letters to the editor
· Publication of Divrei Torah (in coordination with the editorial board)
For details, contact Miriam Fine (053-920206)
If you enjoy Shabbat Shalom, please consider contributing towards its publication and distribution.
Issues may be dedicated in honor of an event, person, simcha, etc. Requests must be made 3-4 weeks in advance to appear in the Hebrew, 10 days in advance to appear in the English email.
US or British tax-exempt contributions to OzveShalom may be made through the New Israel Fund or through P.E.F. Israel Endowment Funds, Inc.
Contributions should be marked as donor-advised to OzveShalom/Netivot Shalom, the Shabbat Shalom project.
New Israel Fund, POB 53410, Jerusalem 91534 (Please include Israeli address and telephone number)
New Israel Fund, POB 91588, Washington, DC 20090-1588, USA
New Israel Fund of Great Britain, 26 Enford Street, London W1H 2DD, United Kingdom (British tax exemption)
P.E.F. Israel Endowment Funds, Inc., 317 Madison Ave., Suite 607, New York, New York 10017 USA
About us:
Oz Veshalom-Netivot Shalom is a movement dedicated to the advancement of a civil society in Israel. It is committed to promoting the ideals of tolerance, pluralism, and justice, concepts which have always been central to Jewish tradition and law.
Oz Veshalom-Netivot Shalom shares a deep attachment to the land of Israel and it no less views peace as a central religious value. It believes that Jews have both the religious and the national obligation to support the pursuit of peace. It maintains that Jewish law clearly requires us to create a fair and just society, and that co-existence between Jews and Arabs is not an option but an imperative.
Oz Veshalom-Netivot Shalom's programs include both educational and protest activities. Seminars, lectures, workshops, conferences and weekend programs are held for students, educators and families, as well as joint seminars for Jews, Israeli Arabs and Palestinians. Protest activities focus on issues of human rights, co-existence between Jews and Arabs, and responses to issues of particular religious relevance.
9,000 copies of a 4 page peace oriented commentary on the weekly Torah reading are written and published by Oz VeShalom/Netivot Shalom and they are distributed to over 350 synagogues in Israel and are sent overseas via email. Our web site is www.netivot-shalom.org.il.
Oz Veshalom-Netivot Shalom's educational forums draw people of different backgrounds, secular and religious, who are keen to deepen their Jewish knowledge and to hear an alternative religious standpoint on the subjects of peace and social issues.
Oz Veshalom-Netivot Shalom fills an
ideological vacuum in Israel's society. Committed both to Jewish tradition and
observance, and to the furthering of peace and coexistence, the movement is in
a unique position to engage in dialogue with the secular left and the religious
right, with Israeli Arabs and with Palestinians.
Our activities are funded by donations and are organized by one part
time employee.
OzveShalom/Netivot Shalom Tel./Fax 972-2-5664218
Pob 4433 Email: ozshalom@netvision.net.il
Jerusalem 94310, Israel www. netivot-shalom.org.il