T’rumah: unholy acts in holy places?

One evening last week, an East Asian looking student was walking home from a gym in Sheffield when a man standing in a doorway shouted at her, “Chinese bitch!” In fact, she was not Chinese and had never been to China, not that this should have mattered. Further afield, in the central Poltava region of Ukraine, protestors attacked buses carrying evacuees from China to a spa in order to be quarantined. Meanwhile, Canadian Chinese and other South Asians have expressed fears of growing anti-Asian sentiments and prejudice among the wider Canadian community. The aggressors in all these cases have clearly not read or heard the Ten Commandments, which appeared (two weeks ago) in the parsha of Yitro, for does it not say, “Thou shalt not bear false witness against thy neighbour.”? Or perhaps they have read this commandment. Perhaps they have read and heard it many times, but somehow it passed over them, like water off a duck’s back.

The commandment is expanded upon in the following parsha of Mishpatim: “Thou shalt not utter a false report; put not thy hand with the wicked to be an unrighteous witness. Thou shalt not follow a multitude to do evil.” In the same parsha, we are told twice not to oppress the stranger in our midst, which is what the outraged inhabitant of Sheffield did and what some Canadians are believed to be starting to do. In the case of Ukraine, the victims were not even strangers, though perhaps for the inhabitants of Poltava, they had somehow become strangers by living in a land far away.

Mishpatim is, as its name suggests, a collection of commands to act for justice and to do righteousness. The sudden change of subject to a blueprint for the building of the Sanctuary in this week’s parsha of T’rumah might, therefore at first sight, seem odd. For God to dwell among us however, as He declares He intends to do, the place where He will dwell needs to be special. It needs to be fit for holiness, but how can a holy place be in our midst if we ourselves are not dedicated to holiness? Indeed, it will be the way we act and the things we do which will determine whether the place will be holy or not. Our behaviour becomes the space and one of the worst ways we can desecrate that space is to bear false witness, to search for and hurl our rage against those we blame for our misfortunes. Don’t we know it!

This Saturday we have a special treat, for the service will be led jointly by Rabbi Maurice Michaels from Bournemouth and Murray Brown, currently commuting between Cornwall and London to his new job. We would like to have a more special kiddish lunch than normal, partly in honour of our guest, partly because two of our members will be getting married on the Saturday evening, namely Rachel Brown and Roger Chatfield. Please try, therefore, to bring something good to share.

yitro – wise old bird

A wise old bird who, at the beginning of this week’s parsha, arrives in the Israelite camp with his wise daughter Zipporah, who  earlier saved Moses from the wrath of God when on his way back to Egypt together with his wife and two sons. What do we know about Yitro? He is described as the priest of Midian. The Midianites were a pagan nation at the time of Moses, but Yitro appears to be a monotheist and refers frequently to ‘the Lord’ as if he himself is a believer. Yitro is also identified as the father of the Druze and he could surely not have asked for more illustrious descendants, just as they could ask for no more illustrious ancestor. The Druze are a remarkable people. In Israel they number just 143,000. They call themselves Ahl al-Tawhid “People of Unitarianism or Monotheism” or “al-Muwaḥḥidūn”. They are recognised as a religious minority and serve in the IDF and in civic and political life. Many of them have achieved high positions of authority. Their role in Israeli society has parallels with that of Jews in many countries in which they have lived, for, like the Druze, Jews have invariably striven to be patriotic members of the countries they have inhabited.

But I digress again, or do I? To return to both man and parsha, his advice to Moses to set up a sort of civil service to help him administer justice and leave himself time for the really important work precedes one of the most monumental sections of the Torah. Yitro’s conversation with Moses is followed by the foundation block of the Covenant, namely the Ten Commandments, which are delivered to the Israelites in the most solemn and awe-inspiring manner as they stand at the foot of Sinai.

To show us more with his customary skill, touch and wisdom will be Adam Feldman. Come along on Saturday at 10:30. You will not be disappointed.

Footnote: According to the Midrash, Jethro had been looking out for Moses ever since he was a baby in Pharaoh’s palace:“And she brought him unto Pharaoh’s daughter,” etc. (Exod. 2:10). Pharaoh’s daughter used to kiss and hug Moses, loved him as if he were her own son, and would not allow him out of the palace. Because he was so handsome, everyone was eager to see him, and whoever saw him could not turn his eyes away from him. Pharaoh also used to kiss and hug him, and Moses used to grab Pharaoh’s crown and put it on his own head. The magicians of Egypt sitting there said, “We fear this one who grabs your crown and puts it on his head may be the one, as we have been saying, who will take your kingdom away from you.” Some of the magicians suggested that he be slain, others that he be burned alive. But Jethro, who sat among them, said, “This child has yet no understanding.” (Sh’mot Rabbah 1:26) The Book of Legends: Legends from the Talmud and Midrash, Hayim Nahum Bialik and Yehoshua Hana Ravnitzky (eds.), translated by William G. Braude, p. 60.