SHEMOT/ EXODUS

By Rabbi Arthur Waskow *

On Shabbat Hanukkah, we read the passage from the Prophet Zechariah that envisions the future Great Menorah, taking its sacred place in a rebuilt Holy Temple after the Babylonian Captivity. (We read the same Haftarah for Shabbat Behaalotekha.)

Zechariah, in visionary, prophetic style, goes beyond the Torah's description of the original Menorah (literally, a Light-bearer). That Menorah was planned as part of the portable Shrine, the Mishkan, in the Wilderness.

First Zechariah describes the Menorah of the future that he sees: "All of gold, with a bowl on its top, seven lamps, and seven pipes leading to the seven lamps." It sounds like the original bearer of the sacred Light. But then he adds a new detail: "By it are two olive trees, one on the right of the bowl and one on the left." (4: 2-3)

[Posted January 10, 2007: This word of Torah is dedicated to the memory of Rabbi Abraham Joshua Heschel, may the memory of this tzaddik ("upright person, justice-worker") continue to bless us. He was born on January 11, 1907. I had originally intended to send out this biblical / contemporary comment tomorrow, but it looks as if we will need that day to campaign against the cockamamie plan to send more American soldiers to Iraq. In this way we can ACT in Heschel's memory -- for he stood alongside Martin Luther King to oppose the Vietnam War.]

This coming Shabbat, we enter "Sefer Sh'mot," the Book of Names. We hear the names of the Israelites who entered Mitzrayyim (the Tight and Narrow Place, Egypt); the names of life-loving midwives; the name of Moses; the very name of God, Whose Name changes before our very eyes.

Rabbi Arthur Waskow *

Seven weeks of walking from the Narrows into the open space that is the Land of No One – and then we enter the heart of the heart of the wilderness -- Sinai itself, and the Torah.

"Wilderness" is "midbar." It could be understood as "midaber," -- "wording, speaking," -- or "m'devar/ m'dibbur," "away from word, without a word, beyond words."

Or both:

A speaking beyond words.

Several years ago, Phyllis (Rabbi Phyllis Berman, my life-partner) and I spent a few days in "Midbar sinai," and with hundreds of pilgrims from many religions and from all around the world spent all night climbing the mountain that either is or isn't the mountain where we all assembled to get the Teaching that was beyond words.

by Rabbi Arthur Waskow

Perhaps the greatest archetypal tale in all of human culture about addiction to top-down, unaccountable power is the story of Pharaoh in the Book of Exodus.

Now, today, we are seeing this tale lived out before our own eyes. The present government of the United States has become so addicted to its own power, so swept away by its own arrogance, that it is playing out the tale of Pharaoh.

And the US government is not alone: the present government of Iran is talking like Pharaoh; Al Qaeda acts like a mini-Pharaoh.

Pharaoh begins by hardening his own heart to the plight of the poor and powerless, and after a series of disasters (the "plagues") brought on by his own arrogance, his addiction takes over.

Rabbi Arthur Waskow, 4/28/2005

According to tradition, the Israelite band of runaway slaves crossed the Reed Sea on the seventh day of their flight from slavery. So on the seventh day of Passover, as well as in the regular reading of the Toraah in B

Rabbi Arthur Waskow, 2/14/2005

This past Shabbat (T'rumah), our congregational Torah-study was exploring the two different sorts of sacred space described in the weekly reading.

And in the midst of our talk, a distraught member of our community came running red-eyed, short of breath, into the room to report that a community member had just died, at home.

Rabbi Arthur Waskow, 2/14/2005

For two Shabbats, we have been hearing God explain to Moses how to build the portable holy Shrine, the Mishkan where God's Presence fills the tent of meeting in the Wilderness. Gold and fur, scarlet and silver. Elabora

Rabbi Arthur Waskow, 2/2/2005

This week's Torah portion begins (Exod. 21: 1-2) with provisions limiting the nature of Israelite serfdom to a six-year period of indentured servitude. Serfs/servants are to be freed as the seventh year begins. Thus to

Rabbi Arthur Waskow, 1/13/2005

This Torah portion shows how Moses comes to face Pharaoh. It invites us to face this question:

How can we face the Pharaohs in our own lives?

Maybe we are most conscious of the Pharaohs that bring plagues of climate

Rabbi Arthur Waskow, 12/28/2004

Dear Chevra,

The Torah portion for this Shabbat is named "Shemot/ Names," because it begins with the names of the sons of Jacob who had come down to Egypt centurie before, in time of famine. After this echo of Genesis, it turns to new names - of many sorts.

The first two names are those of "Yisrael - the Godwrestlers" and "Mitzrayyim" - the Hebrew word for "Tight and Narrow Place" and also for Egypt (a long narrow land strung out along the Nile, with kings who become more and more narrow-minded).