Pekudei – Exodus 38:21 – 40:38

Facebook_CoverDesign_PekudeiAs we close the Book of Exodus, let us return to the challenge posed to our assumptions about the myth of the return of religion by philosopher Peter Sloterdijk in You Must Change Your Life (2014). Recall that Sloterdijk argues that it is not religion that is returning, but a mode in which humans are practicing, training beings that create and re-create themselves through exercises and routine, ultimately transcending themselves. What is the exercise being described here in the construction of the Tabernacle?

As detailed last week in Vayakhel (Exodus 35:1-38:20), this is an ongoing project that challenges its artisans – Bezalel, Aholiav, and the assistants – in the very way Sloterdijk describes. The artisans complete the Tabernacle as communicated by Moses in the previous reading of Terumah (Exodus 25:1-27:19). There appears to be recurrent repetition in these later parashot of Exodus — but is this merely repetition? Too often in life, we realize that once we regain something we previously relinquished, we appreciate it as though for the first time. In experiencing repetition, you come to learn that everything that exists does so only by divine grace. In this way, repetition is instructive.

The blueprint for the Tabernacle closes Exodus and thus teaches us an important lesson about our relationship to Torah learning. All the gold, silver, and copper of thinking must ultimately be accounted for in how we construct our lives. How does one go about making a sanctuary – one that provides a space or way for the divine to dwell in everything we do?

Following Exodus and Sloterdijk, consider now that everything each of us does is part of an individual practice that is intimately intertwined with our greater community of practice. This is the closing challenge of Exodus, made to every individual in search of religious community.

- Rabbi Aubrey Glazer

Artwork note: This week’s illustration is inspired by the detailed account of the work carried out by the artisans of the Mishkan. The ancient blacksmith's hammer seen here might be similar to that used by Bezalel and his team as they hammered and shaped the copper of the Mishkan's altar. Illustration by Christopher Orev Reiger.

Vayakhel -- Exodus 35:1 – 38:20

Facebook_CoverDesign_VayakhelWhile participating on the Rabin Community Building Mission to Israel, I came to realize just how much community is founded upon shared values and built upon shared practice. On this mission, I learned from Dr. Sarale Shadmi-Wortman from Oranim College in Eretz Yisrael, who taught that there are five lenses for measuring community building:

(a) Meaningfulness: "My uniqueness is an important resource and influence for the group" – establishing an existential connection through the journey of the spirit;

(b) Belonging: "This is mine" – feeling a sense of ownership of the community over space and time, whereby this emerging community becomes part of the definition of my personal identity;

(c) Commitment: "I feel responsible for the general good of the group" – feeling a sense of responsibility for the spiritual and emotional well-being of the community;

(d) Mutual trust: willingness to join and help others without deep personal familiarity nor with any expectation, just the conviction that here this is what members of a community are doing, so will I;

(e) Devotion: determining the spiritual practice that galvanizes each of these aforementioned levels of engagement – feeling an embodied relationship to the Torah as a regular way of life.

Let us consider just how the team of wise-hearted artisans who create the Tabernacle and its furnishings were able to embody each of these lenses of community building. The co-operative nature of these instructions Moses conveys regarding the construction of the Tabernacle requires many precious materials. Once asked, the community's response is immediate; the materials arrive in abundance: from gold, silver and copper, to blue-, purple- and red-dyed wool, as well as goat hair, spun linen, animal skins, wood, olive oil, herbs and precious stones. It is likely one of the only capital campaigns in Jewish history where its leader had to ask the members to stop giving!

How might we elevate our spiritual practice as a highest agenda, bringing together our boundless passions and talents so we can truly recommit ourselves to ensuring that all five lenses of community building remain on our radar, both in America and Israel – this is our ever-present challenge.

- Rabbi Aubrey Glazer

Artwork note: Parashat Vayakhel includes a detailed description of the menorah Bezalel crafts for the Mishkan. "And he made the menorah of pure gold; of hammered work he made the menorah, its base and its stem, its goblets, its knobs, and its flowers were [all one piece] with it." (Exodus 37:17) Many generations later, Maimonides (the Rambam) drew a picture of the menorah based on the Torah's description; he used only basic geometric shapes: circles, triangles, and half-circles. This week’s illustration is modeled on Maimonides’ unusual (and curiously contemporary) imagining. Illustration by Christopher Orev Reiger.

Pekudei (Exodus 38:21-40:38)

CoverDesign_PekudeiThe American investment manager Diane Garnick (born 1967) once remarked that:

"Accounting does not make corporate earnings or balance sheets more volatile. Accounting just increases the transparency of volatility in earnings."

Just how volatile are the earnings of the burgeoning Jewish community we read about this week in Pekudei? An accounting must now be made of all the gold, silver, and copper the Israelites have donated for the construction of the Tabernacle -- as prescribed last week in Vayakhel (Exodus 35:1-38:20). Meanwhile, Bezalel, Aholiav, and the assistant artisans complete the Tabernacle as communicated by Moses in the previous reading of Terumah (Exodus 25:1-27:19).

There appears to be recurrent repetition in these later parashot of Exodus — but is this merely repetition? Too often in life, we realize that once we regain something we previously relinquished, we appreciate it as though for the first time. In experiencing repetition, you come to learn that everything that exists does so only by divine grace. In this way, repetition is instructive.

The blueprint for Tabernacle closes Exodus and thus teaches us an important lesson about our relationship to Torah learning. All the gold, silver, and copper of thinking must ultimately be accounted for in how we construct our lives. How to go about making a sanctuary -- one that provides a space or way for the divine to dwell in everything we do -- this is the closing challenge of Exodus to every individual in search of religious community.

- Rabbi Aubrey Glazer

Artwork note: This week's illustration depicts the divine presence manifesting itself in the form of a cloud that descends upon the Mishkan. From Exodus 40:34: "And the cloud covered the Tent of Meeting, and the glory of the Lord filled the Mishkan." Seen here, however, the cloud also calls to mind the column of smoke/pillar of fire theophany that appeared earlier in Exodus to guide the Israelites out of Egypt. Illustration by Christopher Orev Reiger.