Book of Exodus

I have a great idea. Let's build a tent. Make it HUGE. A few thousand parts ought to be good. Now, let's take it down. We can wander a few miles and put it back up. Let's do that every couple of days. In our free time we can devise complex systems. How about one for atonement? I know: we'll use the tent as the location for numerous sacrifices which will appease God and pardon our transgressions. Burning animals and grain is a lot easier than you think. We'll get a group of friends, perhaps the Levi family, to run the BBQ. I know it may sound crazy. But this is not a joke; in fact, it is history of a sort. Welcome to this week's Torah portion.

Just last week we concluded reading the Book of Exodus and its final chapters dealing with the elaborate construction of a tent allegedly to be reconstructed each time the Israelites re-encamped. In this week's Torah portion, Vayikra, the opening chapters of the Book of Leviticus, we find the ancient Israelites have already developed a system of sacrifice which would make the ASPCA shudder. From Exodus to Leviticus the Israelites have transformed the community from a nomadic tribe focusing on survival to a cult focused on atonement through sacrifice for wrongdoing. What happened? A lot, apparently.

But first, a comment on sacrifice.

In ancient days, sacrifice meant taking one of your precious animals (which you had likely raised) to the Temple to be slaughtered. Not a good afternoon. The upside was you were in good standing with the Almighty. And that felt pretty good. Perhaps not a bad trade, but that demand was constant. Fast-forward a few thousand years.

Today, sacrifice means no new skis this winter because you got a new iPod. It means only one week of vacation because you want to save up for horseback-riding lessons. Sacrifice means no dessert unless you skipped lunch. Basically, it doesn't mean what it used to. And that's good news for those of us who don't like to make sacrifices.

The downside is, though, that we never get that good feeling that comes from doing something that REALLY matters. Those Israelites might have had it rough, but they understood something that few of us do today. They knew the value of life, of animal life, of food, and shelter and a home, and safety and freedom and whole bunch of stuff far too many of us take for granted.

So what can we do about it today? Plenty.

As you might know, Or Chadash is a support congregation in the Interfaith Hospitality Network. This means that twice a year we provide support to the families in our county who are homeless. These

families stay in churches all over Hunterdon County for shelter. Or Chadash families partner with the Flemington Presbyterian Church, and for two nights our members stay at that church, visit with the families, share dinner with them and spend the night. Our next opportunities to help are Sunday, April 1st and again on Thursday, April 12th. We have the following time slots that need to be filled by at least 2 members:

Sunday, April 1st 6 PM - 8 PM - this is the dinner time, and we provide dinner, drinks and dessert for the families and share it with them.

Sunday, April 1st 8 PM - 7 AM - overnight stay. There are 2 single platform beds available for our use.

Thursday, April 12th 6 PM - 8 PM - same as dinner on the 1st

Thursday, April 12th 8 PM - 7 AM - overnight stay, same as on the 1st

This is a great chance to make a sacrifice - a real one - and help people from our community in need. Children are allowed to participate, although we need to have at least 2 people of driving age during each session in case of emergencies. Also, for any students looking for service hours, this is a great way to earn them.

Please contact our Or Chadash member and IHN contact, Carol Coriell, at ccoriell@att.com or 908-234-5288 if you would like to help or want more information about the program.

I hope you sign up. But even more, I hope the experience teaches you the true value of the blessings you now have and the true value that a meaningful sacrifice can have for you.

Shabbat Shalom,

Rabbi Joseph M. Forman