Several
weeks ago, an article appeared in the New York Times, dated February 17th
entitled “Most Visible Jews Fear Being Targets As Anti-Semitism Rises”. The
article explained that since Pittsburgh and Poway, synagogues and day schools
have responded with increased security measures. However, the more recent
displays of anti-Semitism have been less focused upon Jews who happened to be
at those Jewish institutions and now anyone that “looks” Jewish. Just the other
day, in a small town outside Rio De Janeiro, a Jewish man was beaten as thugs
yelled anti-Semitic epithets. The 57-year-old Jewish man converted to Judaism
30 years ago and was wearing a Kippah. The recent anti-Semitic attacks in the
New York Metropolitan area was aimed at those who wore the typical “Black Hat”
uniform: a male wearing a black hat, dark suit, white shirt, and beard. As a
step towards shining a light upon the rise of anti-Semitism, the Jewish
community of New York had organized a series of “No Hate No Fear” solidarity
marches. New York’s mayor created a new position: Office For The Prevention of
Hate Crimes. Deborah Lauter, who worked for many years at the ADL has been
named to the position. In an interview she gave to the Times of Israel, Lauter
explained that prevention begins with education, dialogue and getting disparate
communities to engage with each other.
This
Shabbat we read from Parshah Tetzaveh. This Shabbat is also the Shabbat that
immediately precedes the celebration of Purim. The day in which the Jewish
people celebrate the redemption of Persian Jewry during the second or third
century BCE. This Shabbat is known as Shabbat Zachor – Shabbat of Remembrance.
Besides the weekly Torah portion, Tetzaveh, three verses (Deut. 25:17-19) are
recited. In those verses, we are commanded to remember what Amalek did to the
Jewish people as they left Egypt. They attacked and murdered the escaped
slaves. The villain of the Purim story, Haman, according to Midrash (Rabbinic
legend) comes from the tribe of Amalek, the Torah’s symbol of evil. However, the
weekly Parsha Tetzaveh has nothing to do with Purim or Amalek. Instead, the
Parsha focuses upon Aaron, Moshe’s brother, Aaron’s sons, their position as the
Kohen Gadol, (High Priest), their “work uniform” and their preparations. Just
like last week’s Parshah, Terumah contained numerous details concerning the
construction of the Mishkan; Tetzaveh’s focuses primarily upon the details
concerning the Kohen Gadol’s uniform. From material to design, this aspect of
the Parshah is a tailor/fashion designer’s dream. Once the details for the
uniform have been taught, the Parshah concentrates upon the necessary
preparations that the Kohanim must engage in so that they are spiritually pure
enough to make offerings on the behalf of the people. Only then, when the
construction is complete, when the clothing is finished and the purification
process fulfilled, then God will rest God’s presence among the people.
Despite
the primary focus upon Priestly vestments, the Parsha begins with the
commandment of the Ner Tamid, an Eternal Light. Until now Moshe has been a
conduit: VaYiDaber Adoshem El Moshe
Leimor, Dabeir El B’nai Yisroel – God
spoke to Moshe, saying: ‘Speak to the Children of Israel’. Now, regarding
the Lamp, Moshe doesn’t speak to the children of Israel or to the Priests;
instead, Moshe is instructed to command the priests. No longer is he just a
conduit. Regarding the Lamp, the command emanates from Moshe. Regarding God’s first
command of Moshe, the Torah tells us, V’Atah T’tzaveh et Bnai Yisroel VYikchu
Eilecha Shemen Zayit Zach Katit La’Maor L’Ha’Alot Neir Tamid – Now you shall command the Children of
Yisroel that they shall take for you pure, pressed olive oil for illumination
to kindle the lamp continually (Ex. 27:20). So why is it so important for
the command to appear as if it comes from Moshe and not God? Why is this
Moshe’s commandment to the priests? Shmot Rabbah (Talmudic Rabbis’ commentary
on the Book of Exodus) offers a figurative understanding of the perpetual light
that Moshe commands to be lit. See how
the words of Torah give light to man when he is occupied with them. But whoever
is not so occupied and is ignorant, he stumbles…’The way of the wicked is in
thick darkness’…. (Shmot Rabbah 36:3). Moshe is told to command the Aaron
and his sons to light the Ner Tamid in perpetuity. Light and learning, not
darkness and ignorance must be perpetual and constant. Light and knowledge must
provide a lamp for all those who are in need of light and all those who are
ignorant and don’t even realize it. Moshe, ever the teacher, ever the lawgiver, has been tasked to bring light, knowledge, and understanding in
perpetuity.
I
suppose our children are more sensitive to and are more acutely aware of
antisemitism than I was at their age. Maybe I was more oblivious. Maybe society
was more polite and such “unpleasantness” was part of the extreme aspects of
society that scurried about in the dark shadows where polite people didn’t
venture. Nowadays society is far less polite and over the past year, we have
watched extreme aspects of society receive a warm embrace by what used to be
thought of as “mainstream”. As this week immediately precedes Purim, a
celebration that commemorates Persian Jewry’s victory over Anti- Semitism; we
are reminded that darkness and ignorance remains present even here and that we
need to remain vigilant. Generally, light is symbolic of wisdom and
enlightenment. The only way to combat intolerance and ignorance is to shine a
light upon it, a strong glaring light of an enlightened, educated, sensitive,
and democratic society that possesses a profound respect for its democratic
institutions and the strength of will to root out the Amalek, the evil,
ignorance, and intolerance that exists in every generation.
