3 Adar II 5784 / March 13, 2024 ParashatP'kudei True Freedom Torah Portion: Exodus 38:21-40:38 Haftarah Portion [Ashkenazim]: I Kings 7:51-8:21 Haftarah Portion [Sephardim]: I Kings 7:40-50
Shalom!
With this week’s parashah we have finally made it to the end of Sefer Sh’mot, the second book of the Torah, known in English as the Book of Exodus. Of course, the “English” name actually comes from a Greek word meaning “road out,” referring to the main narrative in the book, of the ancient Israelites’ flight from slavery to freedom. The Hebrew name for the book, Sh’mot, “names,” is simply the book’s first significant word, as in: “These are the names of the sons of Israel who came to Egypt with Jacob …” (Exodus 1:1). The Hebrew names for all of the Five Books of Moses reflect the same pattern. In English, the books’ names are meant to hint at each one’s overall theme: Vayikra, for example, is called “Leviticus” in English because it is about topics pertaining to the Levites, or priests. Thus, “Exodus” is so-called because it is about leaving Egypt. The structure of the book, however, might seem to belie that characterization. It is only the first four parshiyot (portions), after all, that deal with escape from Egypt into the promised land. The next two portions detail the giving of the Torah at Sinai, and the last five, the construction of the mishkan, or “tabernacle.” So Sh’mot is about much more than simply leaving Egypt. Were it not– were the book simply about freedom from slavery– it should end after Chapter 12, as the Israelites cross the Egyptian border! But the book continues to Chapter 40, tackling additional topics, instructions, and ideas. Some of the content almost seems out of place. As many commentators have pointed out, the instructions for building the tabernacle more properly belong in Sefer Vayikra, the Book of Leviticus, where we delve into the priestly rituals related to the tabernacle. The Ramban (Rabbi Moses ben Nachman, also known as Nachmanides), a medieval Spanish commentator, takes on the question of the scope of Exodus’s narrative in his introduction to his commentary on Sefer Sh’mot. He understands the Book of Exodus as having to do with exile, which is why, in his view, the book begins with the names of the people who went down to Egypt from Canaan. Their descent into Egypt, according to the Ramban, represents the beginning of the exile. The question for the Ramban is, therefore, when the exile ends. He explains: Now the exile was not completed until the day they returned to their place and were restored to the status of their fathers. … When they came to Mount Sinai and made the Tabernacle, and the Holy Blessed One caused the Divine Presence to dwell again amongst them, they returned to the status of their fathers … Then they were considered redeemed.[i] Referencing the very end of this week’s Torah portion – “When Moses had finished the work, the cloud covered the Tent of Meeting, and the Presence of God filled the Tabernacle” (Exodus 40:33-4) – the Ramban argues that the journey to liberation wasn’t complete until God and the Israelites were reunited. That is, true freedom is relationship with God and community – not just the absence of slavery. Making it out of the narrow place is not enough. True freedom is not merely found in the moment of liberation. True freedom means fulfilment in the longer-term. True freedom is having an expanse of time and space to build community and a sense of well-being. To be able to live out the fullness of our lives, day by day. We are entering a holy time for many world religions, as Easter approaches, Ramadan is observed, and Purim and Passover beckon. This Shabbat and in the coming months, may we work towards a redeemed world. One where all are liberated, and given the time, space, and dignity, to practice their faiths and build community in true freedom.
Shabbat shalom! Rabbi Salem Pearce ISJL Director of Spirituality
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[i] Commentary on the Torah by Rambam (Nachmanides), translated and annotated by Charles B. Chavel (New York: Shilo Pub. 1971-1976), Introduction 3.