Terumah -- Exodus 25:1 – 27:19

Master architect Ludwig Mies van der Rohe (1886-1969) once remarked that "God lies in the details." His refined glass and steel structures defined mid-20th century architecture, and anyone looking carefully at his Seagram Building or the Barcelona Pavilion will notice the way his materials meet with their surroundings – the way form and function work together – and will understand van der Rohe's teaching about the essence of divine design.

In this week’s reading, the Israelites are called upon to contribute a remarkable panoply of the most moral of all materials: gold, silver, and copper; blue, purple, and red-dyed wool; flax, goat hair, animal skins, wood, olive oil, spices, and gems. Together, these precious materials will allow the Divine to dwell in the details of the Mishkan (the portable desert Tabernacle). The command given to Moses could not be any more clear:

Make for me a sanctuary that I may dwell amidst them.” (Exodus 25:8).

The inner chamber is veiled by a woven curtain. That chamber is the sacred space where the Ark of the Covenant is placed, and the Ark houses the tablets of the Ten Commandments. On the Ark’s cover hover two winged cherubim hewn of pure gold. In the outer chamber, the seven-branched menorah stands and showbread is arranged upon a table.

While van der Rohe once quipped that he preferred to be good rather than merely interesting, clearly the Tabernacle is more than just good design, it is the template for a transformative encounter — and that is simply divine!

- Rabbi Aubrey Glazer

Artwork note: This week's illustration depicts a different kind of portable Mishkan, a heart enthused with G-d’s holy presence. Rabbi Stuart Weinberg Gershon writes that "the physical sanctuary of G-d is just a reminder of what G-d really wants – that each person builds a sanctuary within his or her heart for G-d to dwell therein. … G-d has no need to dwell in buildings. What G-d desires more than anything is to dwell – to live – in each of us." Illustration by Christopher Orev Reiger.

Mishpatim -- Exodus 21:1–24:18

Robert Cover (1943-1986), the renowned law professor and activist at Yale Law School, once remarked that every legal system or nomos had woven within its own narrative or story. Cover taught that everyone lives in at least one nomos, by which he means a normative universe. A normative universe is "a world of right and wrong, of lawful and unlawful, of valid and void." He is quick to point out that while this universe is not identical with law, it does however contain within it both law and "the narratives that locate it and give it meaning." How apt for this week’s reading of Mishpatim — law writ large— to then reconsider Cover’s words that: "[f]or every constitution there is an epic, for each decalogue a scripture." Every reader of Torah knows intuitively the truth of Cover’s teaching, namely, that the law, connected with its narratives, constitutes a world. It is only by locating our lives within a common community where our lives can then be shared, and yes, even sane!

So what is the (sane) story woven into this week’s otherwise seemingly dry articulation of 23 imperatives and 30 prohibitions? To address this question we turn to the Jewish mystics, also known as Kabbalists because they exemplify what Cover is at pains to interpret, especially in this week’s reading. In the mystical masterpiece set up as a commentary to the weekly Torah readings, we find in this Book of Splendor known as the Zohar, that the mystical Kabbalists turn to the law as a speculum through which their minds as well as their souls can be illumined.

In this week’s reading, the Kabbalists turn to the unseen protagonist of Mishpatim, known simply as Sava de-Mishpatim or the “Old Man of the Law." In contemplating the deeper spiritual purpose that dwells within the law, this long Zoharic narrative relates an encounter between two study partners, Rabbi Yose and Rabbi Hiyya, and their aged, wandering donkey-driver, who turns out to be more than he seems. On the journey, much Torah is shared between the rabbis and their driver as they interrogate each other through riddles. Finally, they are all dumbfounded by a riddle of the beautiful maiden without eyes, her body at once hidden and revealed. The parable is then explained: the beautiful maiden is the indwelling spiritual energy of Torah known as the Shechinah. She emerges in the morning and is concealed by day, only revealing herself to those who are truly in love with Her [rihemu d’orayta].

Upon hearing the initial words of the Decalogue at the Sinai theophany, the people gathered round the foot of the mountain all respond, “All that God has said, we will do” (19:8). Later in the text, after Moses relates specific divine rules to the people, they again say, “All of the things that God has said, we will do” (24:3). A few verses later, after Moses writes and reads aloud the words of the Torah, the people utter the phrase na'aseh v'nishma, or “We will do and we will understand” (24:7).

What we are challenged to really understand here is that interwoven with the legislative nomos of penalties for murder, kidnapping, assault, theft, torts, and loans, is a narrative. That narrative is a love story. Our relationship to Judaism can only be a true spiritual practice when it is wrapped in deep and abiding love for Torah.

- Rabbi Aubrey Glazer

Artwork note: This week's austere illustration depicts the contours of a gavel. The mood and imagery are both inspired by Parashat Mishpatim, with its litany of "of 23 imperatives and 30 prohibitions." As Rabbi Glazer contends, one can find love "interwoven with the legislative nomos," but at the p'shat (face value) level, Mishpatim is a straightforward code of conduct; as such, it provides an essential foundation for an orderly, civil society. Illustration by Christopher Orev Reiger.

Announcing Valor Grrrls Kabbalat Shabbat !

Kabbalat Shabbat means "welcoming the Sabbath." More specifically, the Jewish mystics conceived of the Friday evening Kabbalat Shabbat service as a welcoming of "the Sabbath bride," the Shechinah, or feminine aspect of the Divine. Our new Valor Grrrls Kabbalat Shabbat musical service celebrates this intrinsic feminine nature of Kabbalat Shabbat by spotlighting the music of female singer-songwriters. Through powerful, deeply-felt lyrics and moving melodies, Joan Armatrading, Natalie Merchant, Gillian Welch, and The Wailin’ Jennys help transport us into this other world we call Shabbat. Their beautiful songs inspire in us a commitment to work for redemption by hearkening to a more just and equitable world.

The format of the Valor Grrrls Kabbalat Shabbat service is also central to the experience. We will sit in-the-round so our voices may join together in a soulful core. This "singing circle" arrangement is inspired by Nava Tehila, the celebrated, Jerusalem-based nonprofit dedicated to the creation of innovative and engaging musical prayer spaces.

Each service is co-led by Rabbi Aubrey Glazer and Rabbinic Intern Amanda Russell, with musical accompaniment.

Join us for Valor Grrrls Kabbalat Shabbat on select Fridays in 2018. We’ll meet at 6 p.m. for a community nosh and the service will start at 6:30 p.m. The service is free, but pre-registration is required – please take a quick minute to sign up below.

Terumah -- Exodus 25:1–27:19

Facebook_CoverDesign_Terumah"Color and I are one."

So quipped Paul Klee during his 1914 painting journey to Tunisia, which he viewed as a major breakthrough for his art. He insisted that the trip enabled him to embrace his calling: "I am a painter."

In this week’s reading, the Israelites are called upon to contribute a remarkable panoply of the most moral of all materials: gold, silver, and copper; blue, purple, and red-dyed wool; flax, goat hair, animal skins, wood, olive oil, spices, and gems. Together, these precious materials will allow the Divine to dwell in the details of the Mishkan (the portable desert Tabernacle). The command given to Moses could not be any more clear:

Make for me a sanctuary that I may dwell amidst them.” (Exodus 25:8).

The inner chamber is veiled by a woven curtain. That chamber is the sacred space where the Ark of the Covenant is placed, and the Ark houses the tablets of the Ten Commandments. On the Ark’s cover hover two winged cherubim hewn of pure gold. In the outer chamber, the seven-branched menorah stands and showbread is arranged upon a table.

The Tabernacle is the divine Artist’s template for a transformative encounter, all contained within a "living shell and skin of the earth on which we live" – that is how color and ritual life become one!

- Rabbi Aubrey Glazer

Artwork note: This week's artwork is a graphic depiction of the Ark’s cherubim. "The cherubim shall have their wings spread upwards, shielding the ark cover with their wings, with their faces toward one another." (Exodus 25:20) The profiles of the cherubim are eagle-like, a nod to the more esoteric descriptions of the cherubim provided by the prophet Ezekiel, the Kabbalists, and others. Illustration by Christopher Orev Reiger.

Mishpatim -- Exodus 21:1–24:18

Facebook_CoverDesign_MishpatimConsider this audacious claim: halacha is inextricably intertwined with Kabbalah or, put another way, the law is intertwined with mysticism. Could this really be so? Are there many areas of Jewish life in which kabbalistic practice entered mainstream halachic practice? If so, what effect might this reality have upon this week’s otherwise seemingly dry articulation of 23 imperative and 30 prohibitions?

As Jewish historian Jacob Katz (born November 15, 1904, in Magyargencs, Hungary, and died May 20, 1998, in Israel) insisted in his book Halakhah and Kabbalah: Studies in the History of Jewish Religion, its Various Faces and Social Relevance (1984), Jewish law is indeed intertwined with Kabbalah. As we have been learning in our second year of Zohar study in our Lehrhaus Philosophy Circle of the Bay Area, a fruitful way to address this legal layering of Torah is to turn to the Jewish mystics, also known as Kabbalists. The Zohar is a mystical masterpiece that is set up as a commentary to the weekly Torah readings, and the mystical Kabbalists turn to the law as a speculum through which their minds as well as their souls can be illumined.

In this week’s reading, the Kabbalists turn to the unseen protagonist of Mishpatim, known simply as Sava de-Mishpatim or the “Old Man of the Law." In contemplating the deeper spiritual purpose that dwells within the law, this long Zoharic narrative relates an encounter between two study partners, Rabbi Yose and Rabbi Hiyya, and their aged, wandering donkey-driver, who turns out to be more than he seems. On the journey, much Torah is shared between the rabbis and their driver as they interrogate each other through riddles. Finally, they are all dumbfounded by a riddle of the beautiful maiden without eyes, her body at once hidden and revealed. The parable is then explained: the beautiful maiden is the indwelling spiritual energy of Torah known as the Shechinah. She emerges in the morning and is concealed by day, only revealing herself to those who are truly in love with Her [rihemu d’orayta].

Keep that parable in mind, then, and return to this week's parsha, when, upon hearing the initial words of the Decalogue at the Sinai theophany, the people gathered round the foot of the mountain all respond, “All that God has said, we will do” (19:8). Later in the text, after Moses relates specific divine rules to the people, they again say, “All of the things that God has said, we will do” (24:3). A few verses later, after Moses writes and reads aloud the words of the Torah, the people utter the phrase na'aseh v'nishma, or “We will do and we will understand” (24:7).

What we are challenged to really understand here is that interwoven with the legislative nomos of penalties for murder, kidnapping, assault, theft, torts, and loans, is a narrative. That narrative is a love story. Our relationship to Judaism can only be a true spiritual practice when it is wrapped in deep and abiding love for Torah. Only then can we, if we so desire, express that love in a deeper commitment as critical kabbalists…

- Rabbi Aubrey Glazer

Artwork note: This week's artwork is a response to Exodus 24:10: "...and they perceived the God of Israel, and beneath His feet was like the forming of a sapphire brick and like the appearance of the heavens for clarity." What does it mean to perceive G-d as a Jew? Just as some of us write "G-d" with a hyphen to represent the grand and incomprehensible essence of deity, so, too, can abstraction gesture toward that which is unfathomable and profound. Illustration by Christopher Orev Reiger.

Terumah -- Exodus 25:1-27:19

CoverDesign_TerumahAddressing fellow architects at a meeting sponsored by the Art Workers' Guild at Barnard's Inn, London, on November 20, 1891, renowned English textile designer, poet, novelist, translator, and socialist activist William Morris (1834 – 1896) critiqued a recent building project:

I repeat again, I think it is the most important side of architecture altogether, the choice of material and the use of material… But what he has produced, at the very best, is not a building which really forms part of the living shell and skin of the earth on which we live, but is a mere excrescence upon it, a toy which might almost as well, except for the absolute necessity that the people should have a roof to cover them, have remained simply a nicely executed drawing in the architect's office."

Morris was vexed by buildings that he felt no longer reflected the noble ideals of architecture and that had abandoned the morality of materials, namely, the ways materials meet and mesh with their surroundings, the way form meets with function, and the way in which design becomes a transcendent experience.

In this week’s reading, the Israelites are called upon to contribute a remarkable panoply of the most moral of all materials: gold, silver, and copper; blue, purple, and red-dyed wool; flax, goat hair, animal skins, wood, olive oil, spices, and gems. Together, these precious materials will allow the Divine to dwell in the details of the Mishkan (the portable desert Tabernacle). The command to Moses could not be any more clear:

Make for me a sanctuary that I may dwell amidst them.” (Exodus 25:8).

The inner chamber is veiled by a woven curtain. That chamber is the sacred space where the Ark of the Covenant is placed, and the Ark houses the tablets of the Ten Commandments. On the Ark’s cover, hover two winged cherubim hewn of pure gold. In the outer chamber, the seven-branched menorah stands and showbread is arranged upon a table.

Mies van der Rohe once quipped that he preferred to be good rather than merely interesting. Clearly, the Tabernacle is more than just good design; it is also the template for a transformative encounter within a “living shell and skin of the earth on which we live.” That is simply divine!

- Rabbi Aubrey Glazer

Image credit: Another in our series of original illustrations inspired by mid-20th century graphic design. The artwork that accompanies this post is an abstract depiction of the spiritually and creatively charged space between the Ark's cherubim. Illustration by Christopher Orev Reiger.

Mishpatim -- Exodus 21:1-24:18

CoverDesign_MishpatimWhat is the deeper story woven into this week’s otherwise seemingly dry articulation of 23 imperative and 30 prohibitions?

As Jewish historian Jacob Katz (born November 15, 1904, in Magyargencs, Hungary, and died May 20, 1998, in Israel) insisted in his book Halakhah and Kabbalah: Studies in the History of Jewish Religion, its Various Faces and Social Relevance (1984), halacha is inextricably intertwined with Kabbalah. In other words, Jewish law is intertwined with Jewish mysticism, and there are many examples of mainstream halachic practice being informed by Kabbalistic customs.

As Lehrhaus Philosophy Circle of the Bay Area participants have been learning through our study of the Book of Splendor known as the Zohar, the mystical masterpiece is set up as a commentary to the weekly Torah readings. The mystical Kabbalists turn to the law as a speculum through which their minds as well as their souls can be illumined.

In this week’s reading, the Kabbalists turn to the unseen protagonist of Mishpatim, known simply as Sava de-Mishpatim or the “Old Man of the Law." In contemplating the deeper spiritual purpose that dwells within the law, this long Zoharic narrative relates an encounter between two study partners, Rabbi Yose and Rabbi Hiyya, and their aged, wandering donkey-driver, who turns out to be more than he seems. On the journey, much Torah is shared between the rabbis and their driver as they interrogate each other through riddles. Finally, they are all dumbfounded by a riddle of the beautiful maiden without eyes, her body hidden and revealed. The parable is then explained: the beautiful maiden is the indwelling spiritual energy of Torah known as the Shechinah. She emerges in the morning and is concealed by day, only revealing herself to those who are truly in love with Her [rihemu d’orayta].

Upon hearing the initial words of the Decalogue at the Sinai theophany, the people gathered round the foot of the mountain all respond, “All that God has said, we will do” (19:8). Later in the text, after Moses relates specific divine rules to the people, they again say, “All of the things that God has said, we will do” (24:3). A few verses later, after Moses writes and reads aloud the words of the Torah, the people utter the phrase na'aseh v'nishma, or “We will do and we will understand” (24:7).

What we are challenged to really understand here is that interwoven with the legislative nomos of penalties for murder, kidnapping, assault, theft, torts, and loans, is a narrative. That narrative is a love story. Our relationship to Judaism can only be a true spiritual practice when it is wrapped in deep and abiding love for Torah.

- Rabbi Aubrey Glazer

Image credit: Last week, CBS launched a new Shabbat pamphlet that features original cover art inspired by mid-20th century graphic design. The artwork that accompanies this post is an abstract representation of Exodus 24:17 ("And the appearance of the glory of G-d was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses came within the cloud.") Illustration by Christopher Orev Reiger.