How painful is the reading this week! That the Israelites were given instructions on making war against the Midianites is at once heartredning and difficult to understand. After all, everything that we learn from biblical instruction is antithetical to the idea of war.
We are told to emulate Aaron, to use a single example. Aaron always endeavored to make peace between feuding people and groups. Further, so many of the prayers we utter beseech God to send us an era when there will be no war. We pray for the Messiah who will release man from such pain. The prophets exhort the people to stop hating each other. What then are we to make of these laws that tell us to fight against the Midianite nation?
Were the laws to preserve the good people from the clutches of those who would destroy them? Certainly the cultures that surrounded the Israelite were worse than immoral, they were amoral. They had not gripes about child sacrifice. They were unconcerned with brutal force being used against the weak. That which is evil had become good; acts of goodness were construed as evil. Was the only response to this utter disregard for human life to wipe them out?
Moses was ordered to dispatch 12,000 men to the front; one thousand men from each of the twelve tribes. We can only imagine the absolute pain of this leader, Moses, who had fought so hard to preserve human life throughout his career.
The Torah indicates the rationale for the war in an earlier biblical segment: The Lord spoke to Moses, saying, "Oppose the Midianites and attack them, for they opposed you with their wiles with which they beguiled you in the matter of Peor and in the matter of Kozbi, daughter of a prince of Midian, their sister, who was slain on the day of the plague on account of Peor (Numbers 25:16-17).
Perhaps the reason for waging war against the Midiantes was the survival of the nascent Jewish people. Could the Torah be speaking of the inability of the Israelites to morally conquer the Midianites? Had the Jews met them perhaps the Israelites would have turned their back on God and enwrap themselves in the ways of this evil nation? If this is so, consider how different the world would be today if God had not commanded the attack.
Think: Cannot we simply let people who think differently than we do (nations that torture their own people, rampant acts of brutality in subcontinents, murder camps for learning how to kill) live their own lifestyle? Is not religion about improving oneself and refraining from judging others? The way of peace is the way of letting others choose their own path, is it not? In Kings II, 15:16, a tale is told of a wicked despot, Menachem of Tirtzah, who attacked a town killing all the males and splitting open all pregnant women. What then? Is the rationale for fighting against evil to change the world for the better or at least protect the weak? Is it to stop the rampages of those who inflict pain and subjugate others? Defend the innocent from those who would use and exploit them?
Both reasons are correct. If we do not attempt to stop evil, it will eventually overtake us. We will ultimately become that which we hate. There is also the moral imperative that we are to champion the cause of the defenseless. As the past Prime Minister of Israel, Golda Meir once said, “To be or not to be is not a question of compromise. Either you be or you don’t be.” At a time when we are confronted with evil, equivocation serves the purposes of the enemy. Perhaps the world ought to have learned this lesson at the time of the Holocaust. Or the Armenian genocide. Or Pol Pot. Or in Rwanda. Or in Darfur…..Yes, we have a responsibility to fight for the lives and wellbeing of others. We are “our brother’s keeper.”
The passage from this week also reveals, through the great teacher Rambam, that even when fighting an evil tyrant, you must never attack on all four sides. There must be an escape route for those who do not wish to fight. What does this say about the war on evil? That we are to allow them an escape route?
There is no getting around the issue that while we are taught the moral duty to fight against evil there is always the potential that we can become what we dread most. By waging war we may come to like the perverse notion that we enjoy hurting others. That is perhaps why we are also directed to not indiscriminately hurt those who want to flee conflict. And later, when we come to Deuteronomy 20:19 we will learn that a campaign that deforests tracts of land is also forbidden. The idea of the Torah is that at all costs we must preserve our own humanity, even while fighting evil. Perhaps this concept is best put by Golda Meir. “I can forgive the Arabs for hating us. I can forgive them for killing us. What I can never forgive them for is making our children into killers.”
Haftara Insight:
The great election of the prophet Jeremiah is told. Called upon by God, Jeremiah feels unworthy. God answers him by saying that he makes no mistakes. He is far more capable than Jeremiah recognizes or is willing to acknowledge. The Lord then spells out to His servant what He wants him to do. While the words are intended for Jeremiah they really speak powerfully to us.
A Matter of Law:
Words, vows, promises bear great legal weight in Judaism. When we say we are going to do something it is critical that we fulfill or word. Else wise, one brings their reputation, their people, and God into disrepute. Words are never so simple meaningless as to have no bearing on others or the universe. If one makes a vow and cannot do it they must seek release from the Court of Law. There are two kinds of vows: shavua and neder. Both are referred to in the great service of Kol Nidre.
Sunday, July 13, 2008
Saturday, July 12, 2008
Pinchas: Hero or Villain?
Psalm 106 tells the breadth of Jewish history through the eyes of King David. Recounting powerful episodes from the Torah, David uses this psalm as a vehicle for a prayer. In every act of the past. the poet expresses his awe at seeing the hand of the Almighty in all things.
When David comes to this reading, he understands Pinchas as having stayed the hand of God. Had it not been for his quick action, the Israelite nation would have suffered terrible consequences. A plague was about to strike at the heart of the Jewish people. Only Pinchas stood in the way. He acted so that God would not have to.
David was recalling the terrible plague that attacked the followers of Korach. Last week we read of a terrible insurrection that threatened Moses and the future of the people whom he led. God stopped the villains by causing the earth to swallow the worst of the evil ones. The remainder of the holders-on to Korach, were wiped out by plague. Understanding the dreadful consequences of disobeying the Lord, Pinchas assuaged the anger of God – so he thought based on what happened to Korach – and carried out the Law himself thus saving the rest of the nation.
Talmud: Interpreting the biblical text the Talmud reads the passage from psalms, Vaya’amod Pinchas Vayifallel as meaning Pinchas quarreled with God. How was Pinchas quarreling with God? The angels saw the zeal of Pinchas as he elbowed his way past them. They tried to stop him from reaching the Celestial Throne but God ordered his angels to leave Pinchas alone. The angels cried to their Master, “But he is a wrathful zealot, offspring of a wrathful zealot!” Still, God allowed Pinchas an audience.
Pinchas argued with God to not punish the Israelites because of the sin of one man, Zimri. The Holy One was not swayed by his plea, so Pinchas himself took action to protect his people.
In this interpretation, Pinchas is a hero, a protector of the Jewish people, willing to go to any lengths to shield them from harm. He went so far as to argue and even defy with God!
As a direct relative of Aaron, the man of peace, Pinchas learned how best to bring about the greatest peace for the nation of Israel. The Psalm of David mentioned above goes on to say that Pinchas was awarded a mark of righteousness to the end of time. This is probably a rewording of the episode where the Torah states that Pinchas was granted a “Covenant of Peace” as a reward for his quick action. Is this really a reward?
Midrash: In contemplating the mind of Pinchas on a yet deeper level one ancient teacher opines what Pinchas may have been thinking at the time. Rabbi Jose in an illuminating midrash explains, "Pinchas said to himself: If a horse risks his life for the day of battle even though he may die, he is nevertheless ready to give his life for his master. What should I do? Should I do less? But what can I do? Two people can overcome one, but can one overcome two?"
Pinchas weighed the options in confronting the sinful actions of Zimri. He knew that if he followed the Law he might die. After all there were two offenders. Pinchas nonetheless decided to intervene and risk his life for God.
The entire story is uncomfortable. We who live at a time when any kind of violence is seen as bad find it hard to be cozy with Pinchas. While Pinchas takes action what was everyone else doing? What were the bystanders doing? What were they thinking? What would you have done had you witnessed the event?
Moses was not happy with the brutal and swift act of Pinchas. The Talmud tells us that Moses actually wanted to place the ban on Pinchas. He wished to excommunicate him. The leader of Israel was horrified with Pinchas and his zealotry.
Another ancient source goes even further by imagining that had Zimri fought against his assailant and killed him, the Beit Din – the Court of Law - would have cleared him of guilt on the grounds of self-defense. Sanhedrin 82a. What then are we to make of Pinchas? Hero? Villain? Savior? Scoundrel?
Rabbi Yosef Chaim Sonnenfeld, the first Chief Rabbi of Jerusalem, was once asked why he was so sharp towards people who were irreligious and flaunted their lack of observance. Are not the righteous and most religious folk supposed to pray for the ones who have lost their way? Are they not supposed to try to change them through kindness?
Rabbi Sonnenfeld responded: When speaking to the people I make it clear that their behavior is unacceptable. They must know they hey are wrong and sinful. However, every day I say holy psalms and prayers and cry to HaShem on their behalf.
Haftara Insight:
The great Elijah confronts his two arch foes: Ahab and Jezebel tell their God-intoxicated enemy they are tired of the mouse and cat games. They issued a challenge to the prophet that would put an end to the vexations of Elijah and railings against their idolatrous practices. God meets his servant Elijah and assures him in the most powerful way that He will guide and protect him. It is a scene oft recounted by generations. The language is stirring and sated with meaning.
A Matter of Law:
Is zealotry allowable by Jewish law? In the instance of Pinchas, he killed two people committing a sin. Is this a mitzvah? There is no disagreement that Pinchas was justified in his actions. Does this mean his actions are endorsed? The reward for Pinchas was a Covenant of Peace. In other words, his reward was to not be in a position to do it again.
Talmud: Had Pinchas consulted a Sage they would have not permitted his violent act. It is like stealing a vessel for the sake of the Temple. While it may have a higher purpose we do not encourage such zealotry.
As we now approach the Three Weeks leading to Tisha B’Av we refrain from cutting our hair and not eating meat during the Three Weeks, except on Shabbat.
When David comes to this reading, he understands Pinchas as having stayed the hand of God. Had it not been for his quick action, the Israelite nation would have suffered terrible consequences. A plague was about to strike at the heart of the Jewish people. Only Pinchas stood in the way. He acted so that God would not have to.
David was recalling the terrible plague that attacked the followers of Korach. Last week we read of a terrible insurrection that threatened Moses and the future of the people whom he led. God stopped the villains by causing the earth to swallow the worst of the evil ones. The remainder of the holders-on to Korach, were wiped out by plague. Understanding the dreadful consequences of disobeying the Lord, Pinchas assuaged the anger of God – so he thought based on what happened to Korach – and carried out the Law himself thus saving the rest of the nation.
Talmud: Interpreting the biblical text the Talmud reads the passage from psalms, Vaya’amod Pinchas Vayifallel as meaning Pinchas quarreled with God. How was Pinchas quarreling with God? The angels saw the zeal of Pinchas as he elbowed his way past them. They tried to stop him from reaching the Celestial Throne but God ordered his angels to leave Pinchas alone. The angels cried to their Master, “But he is a wrathful zealot, offspring of a wrathful zealot!” Still, God allowed Pinchas an audience.
Pinchas argued with God to not punish the Israelites because of the sin of one man, Zimri. The Holy One was not swayed by his plea, so Pinchas himself took action to protect his people.
In this interpretation, Pinchas is a hero, a protector of the Jewish people, willing to go to any lengths to shield them from harm. He went so far as to argue and even defy with God!
As a direct relative of Aaron, the man of peace, Pinchas learned how best to bring about the greatest peace for the nation of Israel. The Psalm of David mentioned above goes on to say that Pinchas was awarded a mark of righteousness to the end of time. This is probably a rewording of the episode where the Torah states that Pinchas was granted a “Covenant of Peace” as a reward for his quick action. Is this really a reward?
Midrash: In contemplating the mind of Pinchas on a yet deeper level one ancient teacher opines what Pinchas may have been thinking at the time. Rabbi Jose in an illuminating midrash explains, "Pinchas said to himself: If a horse risks his life for the day of battle even though he may die, he is nevertheless ready to give his life for his master. What should I do? Should I do less? But what can I do? Two people can overcome one, but can one overcome two?"
Pinchas weighed the options in confronting the sinful actions of Zimri. He knew that if he followed the Law he might die. After all there were two offenders. Pinchas nonetheless decided to intervene and risk his life for God.
The entire story is uncomfortable. We who live at a time when any kind of violence is seen as bad find it hard to be cozy with Pinchas. While Pinchas takes action what was everyone else doing? What were the bystanders doing? What were they thinking? What would you have done had you witnessed the event?
Moses was not happy with the brutal and swift act of Pinchas. The Talmud tells us that Moses actually wanted to place the ban on Pinchas. He wished to excommunicate him. The leader of Israel was horrified with Pinchas and his zealotry.
Another ancient source goes even further by imagining that had Zimri fought against his assailant and killed him, the Beit Din – the Court of Law - would have cleared him of guilt on the grounds of self-defense. Sanhedrin 82a. What then are we to make of Pinchas? Hero? Villain? Savior? Scoundrel?
Rabbi Yosef Chaim Sonnenfeld, the first Chief Rabbi of Jerusalem, was once asked why he was so sharp towards people who were irreligious and flaunted their lack of observance. Are not the righteous and most religious folk supposed to pray for the ones who have lost their way? Are they not supposed to try to change them through kindness?
Rabbi Sonnenfeld responded: When speaking to the people I make it clear that their behavior is unacceptable. They must know they hey are wrong and sinful. However, every day I say holy psalms and prayers and cry to HaShem on their behalf.
Haftara Insight:
The great Elijah confronts his two arch foes: Ahab and Jezebel tell their God-intoxicated enemy they are tired of the mouse and cat games. They issued a challenge to the prophet that would put an end to the vexations of Elijah and railings against their idolatrous practices. God meets his servant Elijah and assures him in the most powerful way that He will guide and protect him. It is a scene oft recounted by generations. The language is stirring and sated with meaning.
A Matter of Law:
Is zealotry allowable by Jewish law? In the instance of Pinchas, he killed two people committing a sin. Is this a mitzvah? There is no disagreement that Pinchas was justified in his actions. Does this mean his actions are endorsed? The reward for Pinchas was a Covenant of Peace. In other words, his reward was to not be in a position to do it again.
Talmud: Had Pinchas consulted a Sage they would have not permitted his violent act. It is like stealing a vessel for the sake of the Temple. While it may have a higher purpose we do not encourage such zealotry.
As we now approach the Three Weeks leading to Tisha B’Av we refrain from cutting our hair and not eating meat during the Three Weeks, except on Shabbat.
Sunday, June 29, 2008
Balak: The Force?
Underlying the text are some powerful messages that lurk just beneath the veneer of the words. One of them is the imagery of the sword. The first time in the story where a sword appears is in the hands of the angel that stands in the way of Bilaam. A donkey, frightened by the vision of the angel with the sword, veers off course and finally refuses to budge.
It is highly evocative and frankly bizarre that the Torah depicts a non-Jewish prophet, Bilaam, going out to curse the Israelite nation. On the way God sent an angel to impede the way of Bilaam. The angel wards off the donkey that the prophet rides on. Bilaam, unaware of the presence of the angel, continues to urge the animal forward. When Bilaam ultimately realizes that God has dispatched an emissary to stop him he confesses that he has sinned.
Yet, there is a problem with the text: how could Bilaam have sinned when he did not see that his way was being blocked? Can he really be blamed for sinning when he did not know the angel was there?
This was precisely the sin. Bilaam erred because he did not see the messenger of the Lord. He should have realized that there was an angel there but he was so preoccupied by his own thoughts that Bilaam was basically blind. How can this be? Being a person of vision is what a prophet does. He is supposed to see what others cannot! That is why the Torah states, Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell on his face.
Compare this episode to the one in Genesis where Abraham marches with his servants and son to the appointed place of the Sacrifice. When they arrive at Moriah only the father and son are able to recognize it. The servants, and the donkey!, see nothing. 1 This is the way of the real man of God. He sees. Making matters worse for Bilaam, he had already identified himself as a prophet of God. Surely then his inability to see the holy emissary of the Lord is at best evidence of a lapse in his seer-hood, at worst exposes him as a fraud.
Is this the sin of Bilaam? Early in the reading Bilaam is identified as a man whose blessings and curses becomes reality. At least that is what the king Balak believes and says. When Bilaam appeals to God for guidance he is told that the people of Israel are blessed and that he must not place a curse on them. What does this prophet then do? He mounts his donkey to level a curse at the Israelites! He even has the chutzpah to tell the king that he is not motivated by all the gold and silver in the treasury. Then why does he go? The only reasonable conclusions would be pure hatred, megalomania – Bilaam was in love with himself – or he was not a real prophet after all.
The Mishna makes its choice. It states, "Whoever has three particular traits is counted among the students of Abraham, and whoever has three other traits is among the students of Bilaam. He who has a good eye, humility and contentedness is a student of Abraham, while he who has an evil eye, arrogance and greed is a student of Bilaam." 2
This teaching would indicate megalomania on the part of Bilaam. He was consumed with his own power and prestige. He only saw what he was predisposed to see, i.e. anything that would advance his self-interest. Yet, how is it possible that even a self- consumed person would brazenly reject the spoken Word of God?
Looking at the tale carefully there is another problem. Torah tells that the elders of Moab and Midian approached Bilaam conveying the demand of King Balak. Bilaam replied they should wait until the morning because he first needed to consult with God. The next morning Bilaam gave his answer to the officials of King Balak. Wait! What happened to the elders of Midian and Moab?
The Talmud 3 tells that as soon as the elders of Midian and Moab heard that Bilaam was going to consult God, they went home. They said: "No father hates his son." These high ranking emissaries knew about the relationship between the Jews and God. They understood their cause was lost. Again we are confronted with the question, what was wrong with Bilaam that everyone, including his donkey, seems to know but not him?
The end of the tale of course is that Bilaam, against his will, blesses the Israelites three times. Afterward, however, Bilaam dies by the sword. Was it the same sword that the angel held when he stopped the donkey?
In the final analysis it is impossible to know what motivates a person to do what they do. What matters is what a person does. Like Bilaam, Hitler never personally murdered anyone. Yet his words brought millions to agonizing torture and death. Perhaps then this is the real lesson of the Torah: Be concerned with the import of what we say. It could lead to terrible consequences. An evil word maybe the equivalent of a steel blade. And when God speaks, listen.
1 Rashi Genesis 22:4-5
2 Pirkei Avot 5:22
3 Sanhedrin 105
Haftara Insight:
The "Remnant of Jacob" is community of faithful that have been loyal and are the linkage which connect the generations. The promise to Abraham has been kept. We are here.
The words of Micah conclude with a stirring and powerful message. It is the answer to the question: What does God want in return? "….He has told you, O man, what is good, and what the Lord demands of you; but to do justice, to love loving-kindness, and to walk discreetly with your God. "
A Matter of Law:
The halacha to maintain only intimate relations with Jews is in this reading. As Bilaam makes fun of this nation we learn that mockery is unacceptable. Disagreements need to be kept serious and not reduced to personal attack. Finally, respect all people as even a mercenary like Bilaam can sometimes be privy to the Word of God.
It is highly evocative and frankly bizarre that the Torah depicts a non-Jewish prophet, Bilaam, going out to curse the Israelite nation. On the way God sent an angel to impede the way of Bilaam. The angel wards off the donkey that the prophet rides on. Bilaam, unaware of the presence of the angel, continues to urge the animal forward. When Bilaam ultimately realizes that God has dispatched an emissary to stop him he confesses that he has sinned.
Yet, there is a problem with the text: how could Bilaam have sinned when he did not see that his way was being blocked? Can he really be blamed for sinning when he did not know the angel was there?
This was precisely the sin. Bilaam erred because he did not see the messenger of the Lord. He should have realized that there was an angel there but he was so preoccupied by his own thoughts that Bilaam was basically blind. How can this be? Being a person of vision is what a prophet does. He is supposed to see what others cannot! That is why the Torah states, Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell on his face.
Compare this episode to the one in Genesis where Abraham marches with his servants and son to the appointed place of the Sacrifice. When they arrive at Moriah only the father and son are able to recognize it. The servants, and the donkey!, see nothing. 1 This is the way of the real man of God. He sees. Making matters worse for Bilaam, he had already identified himself as a prophet of God. Surely then his inability to see the holy emissary of the Lord is at best evidence of a lapse in his seer-hood, at worst exposes him as a fraud.
Is this the sin of Bilaam? Early in the reading Bilaam is identified as a man whose blessings and curses becomes reality. At least that is what the king Balak believes and says. When Bilaam appeals to God for guidance he is told that the people of Israel are blessed and that he must not place a curse on them. What does this prophet then do? He mounts his donkey to level a curse at the Israelites! He even has the chutzpah to tell the king that he is not motivated by all the gold and silver in the treasury. Then why does he go? The only reasonable conclusions would be pure hatred, megalomania – Bilaam was in love with himself – or he was not a real prophet after all.
The Mishna makes its choice. It states, "Whoever has three particular traits is counted among the students of Abraham, and whoever has three other traits is among the students of Bilaam. He who has a good eye, humility and contentedness is a student of Abraham, while he who has an evil eye, arrogance and greed is a student of Bilaam." 2
This teaching would indicate megalomania on the part of Bilaam. He was consumed with his own power and prestige. He only saw what he was predisposed to see, i.e. anything that would advance his self-interest. Yet, how is it possible that even a self- consumed person would brazenly reject the spoken Word of God?
Looking at the tale carefully there is another problem. Torah tells that the elders of Moab and Midian approached Bilaam conveying the demand of King Balak. Bilaam replied they should wait until the morning because he first needed to consult with God. The next morning Bilaam gave his answer to the officials of King Balak. Wait! What happened to the elders of Midian and Moab?
The Talmud 3 tells that as soon as the elders of Midian and Moab heard that Bilaam was going to consult God, they went home. They said: "No father hates his son." These high ranking emissaries knew about the relationship between the Jews and God. They understood their cause was lost. Again we are confronted with the question, what was wrong with Bilaam that everyone, including his donkey, seems to know but not him?
The end of the tale of course is that Bilaam, against his will, blesses the Israelites three times. Afterward, however, Bilaam dies by the sword. Was it the same sword that the angel held when he stopped the donkey?
In the final analysis it is impossible to know what motivates a person to do what they do. What matters is what a person does. Like Bilaam, Hitler never personally murdered anyone. Yet his words brought millions to agonizing torture and death. Perhaps then this is the real lesson of the Torah: Be concerned with the import of what we say. It could lead to terrible consequences. An evil word maybe the equivalent of a steel blade. And when God speaks, listen.
1 Rashi Genesis 22:4-5
2 Pirkei Avot 5:22
3 Sanhedrin 105
Haftara Insight:
The "Remnant of Jacob" is community of faithful that have been loyal and are the linkage which connect the generations. The promise to Abraham has been kept. We are here.
The words of Micah conclude with a stirring and powerful message. It is the answer to the question: What does God want in return? "….He has told you, O man, what is good, and what the Lord demands of you; but to do justice, to love loving-kindness, and to walk discreetly with your God. "
A Matter of Law:
The halacha to maintain only intimate relations with Jews is in this reading. As Bilaam makes fun of this nation we learn that mockery is unacceptable. Disagreements need to be kept serious and not reduced to personal attack. Finally, respect all people as even a mercenary like Bilaam can sometimes be privy to the Word of God.
Friday, June 27, 2008
Hukkat: The Ultimate Mystery
The mitzvah of the red cow is the most perplexing tale in the Torah. That is why it is called a chok, a mitzvah that escapes logic. Maimonides tried to understand it. King Solomon was confounded by it. For some unknown reason the ashes of the animal make pure the impure.
Perhaps the mitzvah of the cow is connected with the mystery of death itself. Death consumes endless hours of deep thought. We want to know that there is something greater, more lasting than the lifetime of a human being. We know that people have a limited lifetime, but is that all there is? There must be more!
When Miriam and then Aaron die in the parasha we are deeply pained. We have carefully followed their lives, hopes, aspirations throughout the long years of slavery and exile. Is this truly then end of their life? All that remains is a story to be told. It is very sad. The chok of the cow hints that there is a border between life and death. When one has crossed over to the other side it is not simply a dull end to physical existence but also a beginning.
"A child made the palace floor filthy. The king said: Let his mother come and clean up her child's dirt. By the same token, God says: Let the cow atone for the deed of the calf. " - Tanchuma, Chukat 8.
Life and death are part of the same whole. We are interconnected. Just as the cow is the purification for the next generation, so too one universe, albeit unseen, flows into t he next.
In a later segment of the Torah reading the Israelites fall sick. Moses then sets up a bronze curled snake on a large pole. Anyone who saw the serpent was cured of their illnesses. What does this mean? In the Talmud, it is explained by Rashi that the sign of the serpent was an inspiration to the people that there was a power in the universe greater than anything else. The power exceeded the strength of their sickness. It transcended life. It was even more powerful than death. Represented by the bronze serpent the power of God is over life everything.
Perhaps the real message of the Torah reading is a subtle reassurance that our eyes have limited vision. The universe is far more expansive than what we see. The borders of life and death themselves are a chok, a mystery to us, but they are governed by God.
The people of the Israel suffer in the Torah reading too. They are affected by the death of the prophetess Miriam. They too question the meaning of life and its abrupt end. Now that the generation is nearing the end of its forty year wandering they also stare at their own mortality. When God answers their plaintive call for comfort He gives them water. And then the people break out into song. Why do they sing? Because, they realize, death is not the end of them. The waters represent a continuation of a soul. That is why the Lord God says, "From Midbar to Mattanah.: Literally -- "Fom the desert to the gift." The "gift" is not temporal; it represents eternity.
Samson Raphael Hirsch taught, "Happy is he who takes note of the unseen fiery serpents that beset his path, put to flight by the Almighty." Without God all is lost. With God all is possible.
Haftarah Insight:
From the start of the tale of Yiftach there is great sorrow. As a young man he was purged from his home like noxious bile that no one could stand. Running to a distant land, Yiftach became a warlord whose ferocity was well-known. Who knows? Perhaps it was all those years of pent up rage that made him so fearless?
Yiftach is recruited by his own people to lead a war against the relentless enemies of the Jews, the Ammonites. Making a pact with the Israelite leaders, Yiftach also makes an unholy vow to God. Praying for victory Yiftach promises to deliver whatever comes to his door after winning the war against Ammon.
What is the message? Be careful with words? Perhaps. Only ask for what your heart desires? Perhaps. Do not let anger rule your thoughts? Most likely.
A Matter of Law:
Death contaminates. The Sages ask, why does death make people impure? 1. Life is holy and we need to ensure that life and death are never confused. 2. No human remains may be used for any purpose, eg bones for utensils, skin for clothes. In this way, human life is respected. 3. Since the dead make impure no one would dare ever make a shrine out of a final resting place.
Perhaps the mitzvah of the cow is connected with the mystery of death itself. Death consumes endless hours of deep thought. We want to know that there is something greater, more lasting than the lifetime of a human being. We know that people have a limited lifetime, but is that all there is? There must be more!
When Miriam and then Aaron die in the parasha we are deeply pained. We have carefully followed their lives, hopes, aspirations throughout the long years of slavery and exile. Is this truly then end of their life? All that remains is a story to be told. It is very sad. The chok of the cow hints that there is a border between life and death. When one has crossed over to the other side it is not simply a dull end to physical existence but also a beginning.
"A child made the palace floor filthy. The king said: Let his mother come and clean up her child's dirt. By the same token, God says: Let the cow atone for the deed of the calf. " - Tanchuma, Chukat 8.
Life and death are part of the same whole. We are interconnected. Just as the cow is the purification for the next generation, so too one universe, albeit unseen, flows into t he next.
In a later segment of the Torah reading the Israelites fall sick. Moses then sets up a bronze curled snake on a large pole. Anyone who saw the serpent was cured of their illnesses. What does this mean? In the Talmud, it is explained by Rashi that the sign of the serpent was an inspiration to the people that there was a power in the universe greater than anything else. The power exceeded the strength of their sickness. It transcended life. It was even more powerful than death. Represented by the bronze serpent the power of God is over life everything.
Perhaps the real message of the Torah reading is a subtle reassurance that our eyes have limited vision. The universe is far more expansive than what we see. The borders of life and death themselves are a chok, a mystery to us, but they are governed by God.
The people of the Israel suffer in the Torah reading too. They are affected by the death of the prophetess Miriam. They too question the meaning of life and its abrupt end. Now that the generation is nearing the end of its forty year wandering they also stare at their own mortality. When God answers their plaintive call for comfort He gives them water. And then the people break out into song. Why do they sing? Because, they realize, death is not the end of them. The waters represent a continuation of a soul. That is why the Lord God says, "From Midbar to Mattanah.: Literally -- "Fom the desert to the gift." The "gift" is not temporal; it represents eternity.
Samson Raphael Hirsch taught, "Happy is he who takes note of the unseen fiery serpents that beset his path, put to flight by the Almighty." Without God all is lost. With God all is possible.
Haftarah Insight:
From the start of the tale of Yiftach there is great sorrow. As a young man he was purged from his home like noxious bile that no one could stand. Running to a distant land, Yiftach became a warlord whose ferocity was well-known. Who knows? Perhaps it was all those years of pent up rage that made him so fearless?
Yiftach is recruited by his own people to lead a war against the relentless enemies of the Jews, the Ammonites. Making a pact with the Israelite leaders, Yiftach also makes an unholy vow to God. Praying for victory Yiftach promises to deliver whatever comes to his door after winning the war against Ammon.
What is the message? Be careful with words? Perhaps. Only ask for what your heart desires? Perhaps. Do not let anger rule your thoughts? Most likely.
A Matter of Law:
Death contaminates. The Sages ask, why does death make people impure? 1. Life is holy and we need to ensure that life and death are never confused. 2. No human remains may be used for any purpose, eg bones for utensils, skin for clothes. In this way, human life is respected. 3. Since the dead make impure no one would dare ever make a shrine out of a final resting place.
Sunday, June 22, 2008
Korach, An Argument II
In this second segment about Korach I want to explore a different question, a question of psychology. What makes a person act they way he does? In our case, why did Korach mount an insurrection that not only resulted in many deaths but a wound that would fester for millennia to come? David wrote Psalms about Korach. Sages contemplated his actions and mulled his fate for countless centuries. He captures our imagination even now.
An odd fact. The Torah indicates that not only was Korach and his followers consumed by the earth but their houses as well. Houses, in this usage, means wealth. Not only did Korach disappear but everything connected to him, down to his last shekel, was swallowed by the ground.
Not so many centuries before Korah, Egypt was a haven for the Israelite nation. There they found safety and, for some, prosperity. The most notable man of success was Joseph. He not only saved Egypt from starvation and kept his family intact but he also became very wealthy.
In the Talmud, 1 there is a hint of the massive wealth that Joseph accumulated as viceroy. He became so rich that there was no place to store his burgeoning possession. He had to divide his gold, jewels and other valuables into three lots and hide them away. According to this tradition, Korach found one of them when he was treasurer to the Pharaoh. He took the money of Joseph. Korach was profoundly wealthy.
Now, the biblical insight of the earth swallowing the possessions of Korach begins to make sense. The loot he took from Joseph was what was lost, eaten by the earth, along with the man that held it.
Yet, there is a hidden, more powerful message at work here. Korach had no need for anything. He had more money, more possessions, more everything than the rest of the Israelites. Why then would he want to wrest control from Moses for himself? Did he not already have enough? That is precisely the hidden message of the Torah. Wealth does not make us whole. It does not bring us joy and fill in the gaping psychic holes in our life. In fact, if taken as a goal it can utterly corrupt to the point where money becomes a god.For Korach, wealth corrupted his values. Instead of focusing on the mitzvot, what God wanted from the people, he chose his own path.
1 Pesachim 119
An odd fact. The Torah indicates that not only was Korach and his followers consumed by the earth but their houses as well. Houses, in this usage, means wealth. Not only did Korach disappear but everything connected to him, down to his last shekel, was swallowed by the ground.
Not so many centuries before Korah, Egypt was a haven for the Israelite nation. There they found safety and, for some, prosperity. The most notable man of success was Joseph. He not only saved Egypt from starvation and kept his family intact but he also became very wealthy.
In the Talmud, 1 there is a hint of the massive wealth that Joseph accumulated as viceroy. He became so rich that there was no place to store his burgeoning possession. He had to divide his gold, jewels and other valuables into three lots and hide them away. According to this tradition, Korach found one of them when he was treasurer to the Pharaoh. He took the money of Joseph. Korach was profoundly wealthy.
Now, the biblical insight of the earth swallowing the possessions of Korach begins to make sense. The loot he took from Joseph was what was lost, eaten by the earth, along with the man that held it.
Yet, there is a hidden, more powerful message at work here. Korach had no need for anything. He had more money, more possessions, more everything than the rest of the Israelites. Why then would he want to wrest control from Moses for himself? Did he not already have enough? That is precisely the hidden message of the Torah. Wealth does not make us whole. It does not bring us joy and fill in the gaping psychic holes in our life. In fact, if taken as a goal it can utterly corrupt to the point where money becomes a god.For Korach, wealth corrupted his values. Instead of focusing on the mitzvot, what God wanted from the people, he chose his own path.
1 Pesachim 119
Haftarah Insight: The prophet Samuel addresses the people as he readies himself to install Saul as the first monarch of Israel. Samuel, as a descendant of Korach, carefully picks his words to reflect what Moses says in the Torah reading. Both leaders, Moses and Samuel, declare that they have not harmed anyone. This is a telling and deliberate statement from the descendant of Korach.When Samuel concludes his speech the air is punctuated by a storm. God thus validates the words of his servant.
A Matter of Halakha:
It is vital to argue for the sake of truth. However, when the argument takes the form of personal attack that is an evil punished by God Himself.Two opinions emerge from the Talmud regarding Korach and his assault on the leadership of Moses. Rav said it is forbidden to fight like Korach against an accepted authority. Rav Ashi is a bit more lenient. Rav Ashi says that it is forbidden to continue to argue against an authority like Moses after stating the premise of the disagreement.All embrace the idea that it is a terrible wrong to assault the integrity of the person.
Korah: An Argument
Human nature compels us to look for meaningful signals in the sands of the past. It is no different for Korach. The name has two meanings. One meaning of Korach is “ice.” It was not just the presence and words of Korach that was chilling as much as it was his cold and cruel attacks on Moses. The Talmud also sees the name Korach as relating to “bald.” When the land split and yawned open to swallow Korach and his cohorts the only thing left was an empty or bald patch of earth where nothing else could grow.
There are a number of fascinating insights that are revealed in the Mishna and Gemara regarding Korach.
1. The crevice of the earth that would engulf Korach was one of the last acts by God during the Creation. 1 As the sun began to set on the sixth day, just at twilight, God created the vast chasm that would only be needed thousands of years later.
Interpretation: God operates in the universe of the physical. He uses only what was crafted when the universe was born.
Interpretation: The Holy One knows the heart the potential of every individual. While He anticipates we always have a choice…
2. There are two kinds of controversy. One is for the sake of heaven; the other has nothing to do with heaven. The illustrations for the sides of such an argument are Hillel and Shammai and Korach and Moses. 2 Korach was not arguing for truth. His desire was far from noble; Korach was seeking power for himself while dethroning Moses. Hillel and Shammai, on the other hand, argued philosophy, interpretation, law and much more. Yet, these factions never reduced their disagreements to invective or tried to undermine the character of each other. They argued for God.
3. A long discussion of the punishment of Korach takes place in the Talmud. What happens to him in the narrative of the Torah is clear. What is less clear is what happens to Korach afterward. Was Korach doomed forever? Was he denied entry to the Universe Beyond? One opinion is that when the Torah states that the earth “sealed” itself after Korach, this means that he was gone forever. There was no eternal life for him. Another rabbi disagrees by saying that life-after-death is part of the ongoing promise of the Lord. No one is excluded. 3
4. Another commentator, Or HaChayim, stated that Korach went to Sheol. Sheol comes from the Hebrew, to ask or borrow. Korach went to a place, the Or HaChayim tells, where there was no death. Just eternal suffering. This is explained by Rabbah bar bar Hanah who told that once he was taken to the Sinai by a desert merchant to be shown the place where Korach disappeared. Bar bar Hanah says that he saw the crust of the earth rise and from deep inside the earth came billowing smoke. He claimed to have placed his ear close to the crack and heard, "Moses and his Torah are true; Korach and his band are deceivers." 4
Whatever is the ultimate historic truth we will never know. At the same time, the bald facts of the story point to the incontestable truth of the tale of Korach: We must be self-critical enough to always ask what is our motivation and endeavor to place love and respect before invective and hatred.
1 Avot 5:6
2 Avot 5:17
3 Sanhedrin 108-9
4 Bava Batra 74a
There are a number of fascinating insights that are revealed in the Mishna and Gemara regarding Korach.
1. The crevice of the earth that would engulf Korach was one of the last acts by God during the Creation. 1 As the sun began to set on the sixth day, just at twilight, God created the vast chasm that would only be needed thousands of years later.
Interpretation: God operates in the universe of the physical. He uses only what was crafted when the universe was born.
Interpretation: The Holy One knows the heart the potential of every individual. While He anticipates we always have a choice…
2. There are two kinds of controversy. One is for the sake of heaven; the other has nothing to do with heaven. The illustrations for the sides of such an argument are Hillel and Shammai and Korach and Moses. 2 Korach was not arguing for truth. His desire was far from noble; Korach was seeking power for himself while dethroning Moses. Hillel and Shammai, on the other hand, argued philosophy, interpretation, law and much more. Yet, these factions never reduced their disagreements to invective or tried to undermine the character of each other. They argued for God.
3. A long discussion of the punishment of Korach takes place in the Talmud. What happens to him in the narrative of the Torah is clear. What is less clear is what happens to Korach afterward. Was Korach doomed forever? Was he denied entry to the Universe Beyond? One opinion is that when the Torah states that the earth “sealed” itself after Korach, this means that he was gone forever. There was no eternal life for him. Another rabbi disagrees by saying that life-after-death is part of the ongoing promise of the Lord. No one is excluded. 3
4. Another commentator, Or HaChayim, stated that Korach went to Sheol. Sheol comes from the Hebrew, to ask or borrow. Korach went to a place, the Or HaChayim tells, where there was no death. Just eternal suffering. This is explained by Rabbah bar bar Hanah who told that once he was taken to the Sinai by a desert merchant to be shown the place where Korach disappeared. Bar bar Hanah says that he saw the crust of the earth rise and from deep inside the earth came billowing smoke. He claimed to have placed his ear close to the crack and heard, "Moses and his Torah are true; Korach and his band are deceivers." 4
Whatever is the ultimate historic truth we will never know. At the same time, the bald facts of the story point to the incontestable truth of the tale of Korach: We must be self-critical enough to always ask what is our motivation and endeavor to place love and respect before invective and hatred.
1 Avot 5:6
2 Avot 5:17
3 Sanhedrin 108-9
4 Bava Batra 74a
Sunday, June 15, 2008
Shlach Lecha: The Etilology of Mistrust
Shelach lecha means “Send for you."
Comment: God did not ask the Israelites to dispatch spies. The people demanded it. God had already promised the Israelites both the land and that the land was “good.” The first time God promised the land of Israel to the Jewish people was with Abraham our Father so many years before. (Genesis 13) Reiterated time and again throughout the Torah, these descendents of Father Abraham had lost all faith in the Divine Word.
There was no reason for the spies to pass through the land on a mission except if they were already filled with doubts. Just think of the revealing statement by the returning spies who claimed that "We looked like grasshoppers to ourselves, and so we must have looked to them." (Numbers 13:33) To imply that the Israelites looked like tiny insects to the inhabitants of the land is a depressing, and unreliable, thought.
Perhaps “Send for you” means send a message to yourself about the reality of the situation.
Comment: The word “you” is singular.
The Zohar says that the underlying reason for the spies, really princes, of each tribe, giving such a negative report was they feared for their positions. The delegates/princes/spies believed that the change from escaped slaves to freemen in Israel might mean they would lose their position as princes of their tribes. Afraid of demotion they chose to frighten the people into remaining in the wilderness. In that way the princes remained in power. Perhaps then the reason "you" is in singular form is to tell us that HaShem was specifically speaking to the spies, not the congregation of Israel. God knew their hearts were dark and was warning each of them to think clearly.
Comment: When God declared to Moses to send out the spies what He really meant was, ‘send them out for yourself, if you have so little faith in My word. Did I not already tell you that the Land would be yours?’
In other words, God was telling the doubters that He was surprised at their utter lack of faith. How could the people have so little trust in the Lord after the plagues in Egypt? After the walls of water that parted for them at the Sea? After Mt Sinai? After the manna?
Rabbi Lawrence Kushner invents, based on a midrash, a conversation between two Israelites, Reuven and Shimon. At the splitting of the sea they converse:
"What is this muck?"Shimon scowled, "There's mud all over the place!""This is just like the slime pits of Egypt!" replied Reuven."What's the difference?" complained Shimon. "Mud here, mud there; it's all the same."... For Reuven and Shimon the miracle never happened.
Could this be the problem with the spies? Is it a natural human response to life to have short-term memory lapses?
A Hasidic Master, grandson of the famed Baal Shem Tov, noted that Moses asked the spies to take note of whether the land had trees (yesh) or not (ayin). The word yesh is a positive attitude of life. It is the predisposition of the faithful to see the hand of God in everything. Ayin, on the other hand, is a note of negativism. It is the unwillingness to see hope. Life is nothing more than a battle to stop the steady downhill pull into the dank abyss.
Despite all the implicit warnings to the spies, they were oblivious to hope; their trust in God was minimal.
Noteworthy is the date when these terrible events occurred: the day the spies returned from their mission was the most awful day on the Jewish calendar, Tisha B’Av.
Perhaps this great tragedy is why the Torah reading takes a strange turn toward the end of the parasha. The reading ends with the commandment to wear tzitzit – fringes on the corners of our garments. Why the mitzvah for the tzitzit? “To look and remember all the commandments of the Lord, God, to do them and not follow after your own heart and your own eyes.” (15:39)
Since our ego so strongly influences our yesh, God gives us a commandment which will act as a constant reminder that we must be aware of Providence. When doubts come to mind we are supposed to look at the fringes and be assured that we are not alone.
Haftarah insight:
Once again, spies are dispatched to view the land of Israel. This time, however, takes place some forty years after the debacle in Moses' time. The two spies were Pinchas and Caleb - who went the first time with Joshua.
Joshua carefully picked two individuals whose belief and trust is God is absolute. Their insight led to the home of Rahab. An unlikely hero, Rahab saves the spies. Who could have predicted that a whore would deliver Caleb and Pinchas? Yet, Rahab succeeds where the earlier leaders of ten tribes fail.
Faith is a more important criteria for the people than credentials or familial ties.
A Matter of Halakha:
Three things were gifted to the Jewish people but will only be delivered through trial, reveals the Talmud. They are Torah, Israel and Olam HaBa.
In the first instance, Torah is earned through effort. While a gift, its true essence can only be apprehended when a person applies energy to it.
Israel too, is an inheritance but like Torah, gleaning its true power means travelling there and for the truely devoted, living in Eretz Yisrael.
Olam HaBa, while waiting for each of us, requires us to live a righteous life.
All three gifts come with a price-tag: we must earn them.
Comment: God did not ask the Israelites to dispatch spies. The people demanded it. God had already promised the Israelites both the land and that the land was “good.” The first time God promised the land of Israel to the Jewish people was with Abraham our Father so many years before. (Genesis 13) Reiterated time and again throughout the Torah, these descendents of Father Abraham had lost all faith in the Divine Word.
There was no reason for the spies to pass through the land on a mission except if they were already filled with doubts. Just think of the revealing statement by the returning spies who claimed that "We looked like grasshoppers to ourselves, and so we must have looked to them." (Numbers 13:33) To imply that the Israelites looked like tiny insects to the inhabitants of the land is a depressing, and unreliable, thought.
Perhaps “Send for you” means send a message to yourself about the reality of the situation.
Comment: The word “you” is singular.
The Zohar says that the underlying reason for the spies, really princes, of each tribe, giving such a negative report was they feared for their positions. The delegates/princes/spies believed that the change from escaped slaves to freemen in Israel might mean they would lose their position as princes of their tribes. Afraid of demotion they chose to frighten the people into remaining in the wilderness. In that way the princes remained in power. Perhaps then the reason "you" is in singular form is to tell us that HaShem was specifically speaking to the spies, not the congregation of Israel. God knew their hearts were dark and was warning each of them to think clearly.
Comment: When God declared to Moses to send out the spies what He really meant was, ‘send them out for yourself, if you have so little faith in My word. Did I not already tell you that the Land would be yours?’
In other words, God was telling the doubters that He was surprised at their utter lack of faith. How could the people have so little trust in the Lord after the plagues in Egypt? After the walls of water that parted for them at the Sea? After Mt Sinai? After the manna?
Rabbi Lawrence Kushner invents, based on a midrash, a conversation between two Israelites, Reuven and Shimon. At the splitting of the sea they converse:
"What is this muck?"Shimon scowled, "There's mud all over the place!""This is just like the slime pits of Egypt!" replied Reuven."What's the difference?" complained Shimon. "Mud here, mud there; it's all the same."... For Reuven and Shimon the miracle never happened.
Could this be the problem with the spies? Is it a natural human response to life to have short-term memory lapses?
A Hasidic Master, grandson of the famed Baal Shem Tov, noted that Moses asked the spies to take note of whether the land had trees (yesh) or not (ayin). The word yesh is a positive attitude of life. It is the predisposition of the faithful to see the hand of God in everything. Ayin, on the other hand, is a note of negativism. It is the unwillingness to see hope. Life is nothing more than a battle to stop the steady downhill pull into the dank abyss.
Despite all the implicit warnings to the spies, they were oblivious to hope; their trust in God was minimal.
Noteworthy is the date when these terrible events occurred: the day the spies returned from their mission was the most awful day on the Jewish calendar, Tisha B’Av.
Perhaps this great tragedy is why the Torah reading takes a strange turn toward the end of the parasha. The reading ends with the commandment to wear tzitzit – fringes on the corners of our garments. Why the mitzvah for the tzitzit? “To look and remember all the commandments of the Lord, God, to do them and not follow after your own heart and your own eyes.” (15:39)
Since our ego so strongly influences our yesh, God gives us a commandment which will act as a constant reminder that we must be aware of Providence. When doubts come to mind we are supposed to look at the fringes and be assured that we are not alone.
Haftarah insight:
Once again, spies are dispatched to view the land of Israel. This time, however, takes place some forty years after the debacle in Moses' time. The two spies were Pinchas and Caleb - who went the first time with Joshua.
Joshua carefully picked two individuals whose belief and trust is God is absolute. Their insight led to the home of Rahab. An unlikely hero, Rahab saves the spies. Who could have predicted that a whore would deliver Caleb and Pinchas? Yet, Rahab succeeds where the earlier leaders of ten tribes fail.
Faith is a more important criteria for the people than credentials or familial ties.
A Matter of Halakha:
Three things were gifted to the Jewish people but will only be delivered through trial, reveals the Talmud. They are Torah, Israel and Olam HaBa.
In the first instance, Torah is earned through effort. While a gift, its true essence can only be apprehended when a person applies energy to it.
Israel too, is an inheritance but like Torah, gleaning its true power means travelling there and for the truely devoted, living in Eretz Yisrael.
Olam HaBa, while waiting for each of us, requires us to live a righteous life.
All three gifts come with a price-tag: we must earn them.
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