The Torah portion commences with the word, re’eh meaning see. It then goes into detail the potential blessings and curses of the nation. Why does the text say "see" when it ought to say shma, "listen"? Equally perplexing is that re’eh is singular while the next verb tishmu is in the plural?
In the first instance, some scholars tell that the portion begins with "see" is because God was about to visually demonstrate the power and meaning of blessing and curses from the tops of two mountains. People were arrayed on either mountaintop facing one another and would see, as well as hear, the moral drama acted out.
D’var aher: The entire Israelite nation would "see" the mitzvot of God. As a single unit this people saw and heard the majesty of the Word of God. However, the nation does not observe mitzvot; only individuals can bind themselves to the commandments. That is why the second verb is in the plural. Each Jew alone must confront their willingness to follow after the Lord.
D’var aher: Perhaps the Torah is attempting a different modality of learning. Could it be that the power of "see" is about having unbleached vision. God is telling the Israelites- and us - to open our vision to the blindness of pre-judging the world. If we would only see the real blessings and cures of life, our understanding of what God wants would be complete.
Once our eyes are open our vison is clear, unimpaired. We see.
An old acquaintance of mine used to comment on the early morning blessings of the daily service. He said that the first few blessings were not congruent with a healthy mental outlook. Thanking God for what you are not (a heathen, a gentile, a woman, etc.) is not conducive to centering oneself on the self. Far better, he insisted was to thank the Lord for what we are, not what we are not.
Much of our lives is defined by who or what we are not. We are American and so much better than the Europeans. Or we are black and therefore superior to whites. Or Christians are saved. Jews are elevated. Even on the playground it was the girls vs. boys. Then, with age, we wonder why people become so polarized as not to see life our way, the proper way.
Perhaps Torah is telling us to focus on our side on the fence. Learn about who you are. Once confident about our identity, we can then reach out to others as equals not as potential converts or conquests. When we witness or see God’s role in the universe we then are able to join with others without borders or boundaries.
This may be the meaning of re’eh, "see" in the singular and then why it is followed by tishmu, "hear" in plural form. Only when we have seen truth we can relate well to one another.
D’var aher: Talmud tells us that we ought to envision our lives as if we were precariously perched between the mountains of blessing and curse, good and evil. So delicately straddled are we between the two mountains that one move in either direction will tip the scales. God therefore says "see" what is before you. The reason why the next verb is in plural is to show us how one small mitvza can change a life. Our life.
D’var aher: God gives blessings and curses to the people. Why would the Torah present this language to make it sound like God was giving them a gift? Who would want a curse? Yet one scholar, Pri Tzaddik, notes that not only is it a gift but has a strong connection to the first gift of God in the Garden of Eden.
Pri Tzaddik tells us that in the Garden we were gifted the privilege of choice. Adam and Havvah could choose the fruit of knowledge or remain within the boundaries of externality. They chose knowledge. In much the same way God again presents humanity with a choice. We can opt for goodness and blessing or deviance and curse.
The real gift of God is that we always have a choice. That is why two mountains. That is also why the Text shows us visually and auditorially.
Haftara Insight:
A series of rhetorical questions are asked. If you have money can you buy what your desire? If you have water can you slake your thirst? If God is with you, what is not possible?We are so blessed through the words of the prophet Isaiah. He declares that all we need to do is listen and follow. The answer to the most trying issues of life is as terse and as simple as that.With that knowledge all things are possible
A Matter of Law:
Idolatry, we are explicitly told in the Torah text, we are supposed to uproot, eradicate. Why os this so powerfully and emphatically stated? It is clear from the pages of history that where competing gods contend for domination, people imitate their actions. The most damaging times of human history is when laws fall away at the whim of competing celestial and then earthly forces. Where there is no singular law binding all people evil becomes confused with good. The idea of idolatry is antithetical to monotheism.
Tuesday, August 26, 2008
Sunday, August 17, 2008
Eikev: God and Us
Conciliation is a powerful theme that cuts through this time of year. Is it not remarkable that after an exile of nearly twenty centuries we are still here? All other nations that we read about in the Torah and history books have been reduced to historical footnotes. We alone remain.
~
In the Torah reading there are references to our missteps and intentional violations of God’s will. In every instance there is a punishment , or at least a withdrawal of the Lord’s favor, in response to what was done. Yet the Talmud makes it very clear that when God’s name is called by a minyan, He answers. Such prayer is an invitation for the Holy to join us. His Presence reacts to us. 1 God wants us to respond to the Call. He yearns for our answer but we always have a choice as to how we respond.
~
Eikev is usually translated as - because. It is an unusual use of the word. Rashi tells us that it means heel. Like the patriarch of long ago - Yakov - Eikev also has as its root, heel. What Rashi seems to be saying is that all the laws that God gave to us, whether from the lowly heel or to highest heights of heaven, are equally important before the One.
The Sassover Rebbe expanded this idea when he said that with every step of our heel we need to be cognizant of doing the Will of the Lord, God. We must be ever mindful of whether what we are saying or doing God would approve.
~
Manna was food from heaven. The parasha tells us that the manna was a test, though. How would manna be a test?
We know that the manna was the daily sustenance of the people. It appeared every day and nourished the Israelites as they traipsed through the desert. How could the manna possibly be a test?
The Maggid of Mezritch provides illumination. The Maggid reveals that people have two spiritual obstacles. The first is when they do not have enough. People will then worry about where the bread of tomorrow will come from. Some are strong in faith that it will come. Others grow impatient and become negative-minded. There is another kind of test though; a test of affluence. For many, when they have everything that they need, they grow haughty, feel superior and then take their gifts for granted. This was the test for the Israelites. With their daily manna would they remain grateful or become possessive and selfish?
Which is more difficult? To be thankful in years of plenty or grateful in the lean years?
~
The Torah tells us to circumcise our hearts. What does this mean? Like a flesh circumcision it will not be easy. Doing what we perceive to be in our best interest is often selfish and egotistical. It serves our needs, often to the detriment of others. For example, demeaning another person down may make us feel superior. Saying bad things however, degrades us more than them. Another example is hurting, stealing from another person or business and justifying by saying they deserved it. This kind of excuse-making is a mask for evil. It also corrupts us.
Circumcising the heart means always asking whether what we are about to do is a genuflecting before the altar of the ego or doing what God wants. It is a radical redirecting of the way we are taught to think. Circumcising the heart is not easy. It is self-critical living. Yet, the greatest benefit is the freedom from the ultimate slavery, obeisance to oneself.
~
Often we are told in Torah and in this parasha, to Fear the Lord. The Baal Shem Tov reinterpreted this verse to mean that it is God who fears. How is it possible that God will fear anything? The Master of All has any fear?
The Baal Shem reminds us that a parent teaches a child proper conduct, rules of behavior, ways of conversing and interaction. Then when the education is complete the parent sends the child out into the world. The parent does not just let go of the offspring. They worry. They spend sleepless nights agonizing if they will fare well. Will they remember all the lessons they were taught? Will the recollect all the accumulated and imparted wisdom? Or will they forget the lessons?
That, says the Baal Shem, is the fear of the Lord. He has given us instructions, commandments, advice and lessons to equip us to face the world. Now, the Celestial One worries: Will My children remember what I have taught them?
Berachot 6a
Haftara Insight:
This is the second reading of Consolation in the aftermath of Destruction. The question is raised; Is it possible to forget your beloved? Would a mother not remember her offspring? Is it possible that the God of the ancient ones would dismiss His children?
The rhetorical question requires no response. Nonetheless, Isaiah reassures the nation of Israel that the love of the Almighty is eternal. With soothing language, the prophet buoys a despondent people
A Matter of Law:
On Bread: Whenever consuming more than a bite-ful of bread we are commanded to thank, bless God for that gift. Inasmuch as it is a mitzvah to thank God before eating it is an earlier biblical injunction to bless what we have already eaten. In other words, while saying grace before and after meals are both mitzvot, the blessing after meals is the only explicit Torah law of the two.
~
In the Torah reading there are references to our missteps and intentional violations of God’s will. In every instance there is a punishment , or at least a withdrawal of the Lord’s favor, in response to what was done. Yet the Talmud makes it very clear that when God’s name is called by a minyan, He answers. Such prayer is an invitation for the Holy to join us. His Presence reacts to us. 1 God wants us to respond to the Call. He yearns for our answer but we always have a choice as to how we respond.
~
Eikev is usually translated as - because. It is an unusual use of the word. Rashi tells us that it means heel. Like the patriarch of long ago - Yakov - Eikev also has as its root, heel. What Rashi seems to be saying is that all the laws that God gave to us, whether from the lowly heel or to highest heights of heaven, are equally important before the One.
The Sassover Rebbe expanded this idea when he said that with every step of our heel we need to be cognizant of doing the Will of the Lord, God. We must be ever mindful of whether what we are saying or doing God would approve.
~
Manna was food from heaven. The parasha tells us that the manna was a test, though. How would manna be a test?
We know that the manna was the daily sustenance of the people. It appeared every day and nourished the Israelites as they traipsed through the desert. How could the manna possibly be a test?
The Maggid of Mezritch provides illumination. The Maggid reveals that people have two spiritual obstacles. The first is when they do not have enough. People will then worry about where the bread of tomorrow will come from. Some are strong in faith that it will come. Others grow impatient and become negative-minded. There is another kind of test though; a test of affluence. For many, when they have everything that they need, they grow haughty, feel superior and then take their gifts for granted. This was the test for the Israelites. With their daily manna would they remain grateful or become possessive and selfish?
Which is more difficult? To be thankful in years of plenty or grateful in the lean years?
~
The Torah tells us to circumcise our hearts. What does this mean? Like a flesh circumcision it will not be easy. Doing what we perceive to be in our best interest is often selfish and egotistical. It serves our needs, often to the detriment of others. For example, demeaning another person down may make us feel superior. Saying bad things however, degrades us more than them. Another example is hurting, stealing from another person or business and justifying by saying they deserved it. This kind of excuse-making is a mask for evil. It also corrupts us.
Circumcising the heart means always asking whether what we are about to do is a genuflecting before the altar of the ego or doing what God wants. It is a radical redirecting of the way we are taught to think. Circumcising the heart is not easy. It is self-critical living. Yet, the greatest benefit is the freedom from the ultimate slavery, obeisance to oneself.
~
Often we are told in Torah and in this parasha, to Fear the Lord. The Baal Shem Tov reinterpreted this verse to mean that it is God who fears. How is it possible that God will fear anything? The Master of All has any fear?
The Baal Shem reminds us that a parent teaches a child proper conduct, rules of behavior, ways of conversing and interaction. Then when the education is complete the parent sends the child out into the world. The parent does not just let go of the offspring. They worry. They spend sleepless nights agonizing if they will fare well. Will they remember all the lessons they were taught? Will the recollect all the accumulated and imparted wisdom? Or will they forget the lessons?
That, says the Baal Shem, is the fear of the Lord. He has given us instructions, commandments, advice and lessons to equip us to face the world. Now, the Celestial One worries: Will My children remember what I have taught them?
Berachot 6a
Haftara Insight:
This is the second reading of Consolation in the aftermath of Destruction. The question is raised; Is it possible to forget your beloved? Would a mother not remember her offspring? Is it possible that the God of the ancient ones would dismiss His children?
The rhetorical question requires no response. Nonetheless, Isaiah reassures the nation of Israel that the love of the Almighty is eternal. With soothing language, the prophet buoys a despondent people
A Matter of Law:
On Bread: Whenever consuming more than a bite-ful of bread we are commanded to thank, bless God for that gift. Inasmuch as it is a mitzvah to thank God before eating it is an earlier biblical injunction to bless what we have already eaten. In other words, while saying grace before and after meals are both mitzvot, the blessing after meals is the only explicit Torah law of the two.
Tuesday, August 12, 2008
Va'etchanan: Listen and Love
In the aftermath of the most bleak day of the Jewish calendar, Tisha B’Av, we look for comfort. That is the theme of the haftara for this week. Starting with that word, comfort, nachamu, and then repeating it, we are told by Isaiah to feel comfort. Is it that easy to feel comforted that all we need to be told to feel that way?
Varied responses can be found in the Torah reading.
For one example, the Torah teaches the power of saying the Shma. A part of the Shma is the command which follows, v’ahavta, and you shall love. How do you love? You love by doing, not by feeling. Sure, love starts with a feeling but without tangible evidence is it truly love? Faith has little to do with this religion. It is all about translating what happens in the heart to the hands. We love God by expressing that love demonstrably.
Furthermore, love acted upon is love felt internally. Emotion translated into motions of the feet and tongue and hands is felt at least in equal measure in return. Perhaps part of the idea of comfort is reflect by what we do to feel the embrace of forgiveness and comfort.
A great luminary and founder of the Hasidic movement was known to have devoted his early years to educating children. The Baal Shem Tov was a helper to a teacher. He devoted these nascent years of his life to teaching the foundation of Jewish prayer to tots. Beginning with the modeh ani, the Baal Shem Tov sought to instil the idea of holiness from a young age.
The Baal Shem understood that the greatest thing of life is simple thanks, another way of expressing and feeling love.
In the Talmud 1 Rabbi Simlai reacts to Moses wanting to enter in to Israel. Told he would be barred entry, Moses contested the Divine decree and argued with God to go to Israel. Why would Moses actually argue this point with God? What did Moses want?
The Hafetz Hayim reveals that most people would look at the breadth of Jewish tradition and become overwhelmed by its magnitude. They may look at the 613 mitzvot, for example, and with a shrug, confess that they cannot do it. They will not even try.
That, says the Hafetz Hayim, is akin to a man walking along the beach. Suddenly seeing pearls and diamonds wash ashore he rushes to collect all the precious gems. The more he puts into his hands the more falls through his fingers. Finally, he gives up and walks away because he could not possibly gather them all.
This, warns the Haeftz Hayim, is the great trap to which humans fall prey. We give up because the enormity of the job seems to great. Do what you can! He bellows from the past.
Moses debated with God about entering into Israel because many commandments relate solely to the Land and could only be fulfilled there. Moses wanted to do more.
To compound the gravity of his complaint, remember that this request of Moses takes place forty years after the Exodus from slavery! After all the events of the past - the golden calf, the bitter waters, the disappointment of the people with their food, the rebellion of Korah and much more - Moses has not lost hope or desire for doing more mitzvot. Moses understands the most vital secret of life, do not give up!
Rabbi B. Melchior describes the tradition that if the Jews would only keep two Shabbatot God would unleash the annointed one, the Messiah. Further tradition states that the two Shabbatot are specific, Hazon and Nachamu, last week and this week.
Melchior quotes hearing a student provide his understanding of why those two weeks are the pivotal ones to observe. If you can withstand the tragedy of pain, if you can look at the breadth of laws that Judaism contains, if you can accept what is difficult for you and still remain faithful on the next Shabbat there will be the final and absolute consolation of the Messiah.
Love keeps hope and trust alive.
1. Sotah, 14a
Haftara Insight:
This first haftara of consolation following Tisha B'Av asks startling questions of us. While we may shake our heads at our misfortune, there is God Who makes all else shrink in comparison. Isaiah uses the imagery of grass which grows dull, withers and ultimately disappears. The grass is like our lives. Yet, the Lord stands above all life and will not change. Despite all else, the covenant endures. Lift up your eyes, declares the prophet, and see.
Varied responses can be found in the Torah reading.
For one example, the Torah teaches the power of saying the Shma. A part of the Shma is the command which follows, v’ahavta, and you shall love. How do you love? You love by doing, not by feeling. Sure, love starts with a feeling but without tangible evidence is it truly love? Faith has little to do with this religion. It is all about translating what happens in the heart to the hands. We love God by expressing that love demonstrably.
Furthermore, love acted upon is love felt internally. Emotion translated into motions of the feet and tongue and hands is felt at least in equal measure in return. Perhaps part of the idea of comfort is reflect by what we do to feel the embrace of forgiveness and comfort.
A great luminary and founder of the Hasidic movement was known to have devoted his early years to educating children. The Baal Shem Tov was a helper to a teacher. He devoted these nascent years of his life to teaching the foundation of Jewish prayer to tots. Beginning with the modeh ani, the Baal Shem Tov sought to instil the idea of holiness from a young age.
The Baal Shem understood that the greatest thing of life is simple thanks, another way of expressing and feeling love.
In the Talmud 1 Rabbi Simlai reacts to Moses wanting to enter in to Israel. Told he would be barred entry, Moses contested the Divine decree and argued with God to go to Israel. Why would Moses actually argue this point with God? What did Moses want?
The Hafetz Hayim reveals that most people would look at the breadth of Jewish tradition and become overwhelmed by its magnitude. They may look at the 613 mitzvot, for example, and with a shrug, confess that they cannot do it. They will not even try.
That, says the Hafetz Hayim, is akin to a man walking along the beach. Suddenly seeing pearls and diamonds wash ashore he rushes to collect all the precious gems. The more he puts into his hands the more falls through his fingers. Finally, he gives up and walks away because he could not possibly gather them all.
This, warns the Haeftz Hayim, is the great trap to which humans fall prey. We give up because the enormity of the job seems to great. Do what you can! He bellows from the past.
Moses debated with God about entering into Israel because many commandments relate solely to the Land and could only be fulfilled there. Moses wanted to do more.
To compound the gravity of his complaint, remember that this request of Moses takes place forty years after the Exodus from slavery! After all the events of the past - the golden calf, the bitter waters, the disappointment of the people with their food, the rebellion of Korah and much more - Moses has not lost hope or desire for doing more mitzvot. Moses understands the most vital secret of life, do not give up!
Rabbi B. Melchior describes the tradition that if the Jews would only keep two Shabbatot God would unleash the annointed one, the Messiah. Further tradition states that the two Shabbatot are specific, Hazon and Nachamu, last week and this week.
Melchior quotes hearing a student provide his understanding of why those two weeks are the pivotal ones to observe. If you can withstand the tragedy of pain, if you can look at the breadth of laws that Judaism contains, if you can accept what is difficult for you and still remain faithful on the next Shabbat there will be the final and absolute consolation of the Messiah.
Love keeps hope and trust alive.
1. Sotah, 14a
Haftara Insight:
This first haftara of consolation following Tisha B'Av asks startling questions of us. While we may shake our heads at our misfortune, there is God Who makes all else shrink in comparison. Isaiah uses the imagery of grass which grows dull, withers and ultimately disappears. The grass is like our lives. Yet, the Lord stands above all life and will not change. Despite all else, the covenant endures. Lift up your eyes, declares the prophet, and see.
A Matter of Law:
Do not deviate to the left or the right, states the Torah text. In other words, do not misuse, misconstrue or alter the words of the holy Torah. It is timeless and immutable. The meaning of the pasuk extends so far as to listen to the advice and interpretations of the Sages. When they interpret Torah, listen intently and follow their words.
Sunday, August 3, 2008
Devarim: The Postcript
What is in a name? The book Devarim, Deuteronomy, takes its name from the second word of the book. Hardly a descriptive title of the contents of the text—all it means is 'words.' An older name for this fifth book of the Bible is Mishneh Torah, Repetition of the Torah. It has that name because the entire book represents the final speech of Moses which reviews the history of the Jewish people under his leadership.
In fact, the Talmud agrees that Moses, not God, was the author of this entire book of Devarim. While not disagreeing with the masters of the Talmud, the later Tosafot add that Moses was clearing operating under the Ruach HaKodesh, the Spiritual Force of Heaven, when he delivered this speech. With a scant thirty-six days to live, Moses carefully crafted his words to his extended family, the Israelite nation. It would contain the most poignant reminders of their experiences throughout forty years of wandering.
Moses does not spend time dwelling on the events of the Exodus. Instead his focus is more narrow, and what he does not say is at least as interesting as what he does in his talk.
This book Moses can be divided the book into three essential parts. They are a harsh rebuke of the people for their behavior, a recapitulation of the primary mitzvot which would guide the nation, and a review of the covenant between the Holy One and the Jewish people.
The Vilna Gaon went so far as to say that each of these three segments corresponds to the three preceding books of the Torah. The covenant covers the second book, Exodus, where God takes this nation and gives them the Torah. The mitzvot are enumerated by the next book of the Torah, Leviticus, while the rebuke covers Numbers.
What can we learn from the talk? Ramban gives us a hint. He writes, "These words of introduction and reproof extend until... the verse 'Observe His laws and commandments, which I enjoin upon you this day, that it may go well with you and your children after you, and that you may long remain in the land that the Lord your God is assigning to you for all time' (4:40). Moses then called to all of Israel who were before him and said, 'Hear O Israel, the laws...' and began explaining the Torah, the Ten Commandments."
Moses has learned a powerful lesson about human nature after leading the Jews for so many years. Experience has a short shelf life. People do not remember miraculous events or life-changing moments. They absorb the actions of that time and then move on to more pressing needs like food, raising the kids, making a living…. That is why Moses does not dwell on the interweaving of God into history in this testament to his life with his people. Instead, Moses focuses on the responsibilities of the nation, the punishments for acting outside the boundaries of law, and the enduring nature of this relationship.
Question: Everyone is seeking deeper meaning from life. Is it possible to be spiritual without first knowing what God wants from us?
What about hutzpah? Is it hutzpah to include the words of Moses into the Torah alongside the words of God? None of the Sages seem to think so. They believe that the Holy One, blessed be He, wants our involvement, our holy hutzpah. The worst crime we can be guilty of is ignoring God. The proof this comes at the conclusion of the Torah when God writes the epitaph for Moses. He states, “There was no prophet that ever arose in Israel as Moses.” God approved of Moses reiterating His message.
Moral: God wants us to be engaged.
And speaking of prophecy, Moses, we know, is acclaimed the greatest prophet that ever lived. Yet, Ramban, as we saw above, said that Moses was operating under Ruach HaKodesh when he spoke the entire book of Devarim. Is there a difference between prophecy and Ruach HaKodesh? There is a significant distinction between them.
A prophet is elected by God. They are not self-appointed and they usually do not strive to find the favor of God by becoming His emissary. The opposite is usually true. Someone operating under the Ruach HaKodesh actively seeks God. They hunger for the connection with the Divine.
When Moses tells the Israelites his message of their ongoing journey without him as their leader he is speaking not through his prophetic ability but with his Ruach HaKodesh. Moses, unlike all those before and after, possessed both gifts. Not only did God speak through Moses to the Jewish nation but the soul Moses wanted even more of God. Perhaps then, that is why the final book of the Torah is endowed with great sanctity and is appended to the previous four despite the fact that it was delivered by a man of flesh and blood.
Idea: Ruach HaKodesh is the open heart toward God. The door is available to all.
Haftara Insight:
In every court case there are the litigants on each side; each bringing their own witnesses. In the instance of Israel, the prophet informs us that God will accuse the people of wrong-doing, if they are not scrupulous about their actions. When that great trial commences the earth and sky will be called as witnesses by God against us.Isaiah uses this imagery to warn us that there is no thing we can ever do that will be hidden from the eyes of God. We must always behave as if we will be called to account for what we do.
A Matter of Law:
The Torah portion opens with a number of obscure names which many sages throughout time have been hard-pressed to explain. It is ultimately Rashi who reveals that each place name is intentionally opaque. They are the places where the Jews had sinned in the desert. Why then are their names hidden? To teach us that once a person has done something wrong we do not remind them of their past sins.
In fact, the Talmud agrees that Moses, not God, was the author of this entire book of Devarim. While not disagreeing with the masters of the Talmud, the later Tosafot add that Moses was clearing operating under the Ruach HaKodesh, the Spiritual Force of Heaven, when he delivered this speech. With a scant thirty-six days to live, Moses carefully crafted his words to his extended family, the Israelite nation. It would contain the most poignant reminders of their experiences throughout forty years of wandering.
Moses does not spend time dwelling on the events of the Exodus. Instead his focus is more narrow, and what he does not say is at least as interesting as what he does in his talk.
This book Moses can be divided the book into three essential parts. They are a harsh rebuke of the people for their behavior, a recapitulation of the primary mitzvot which would guide the nation, and a review of the covenant between the Holy One and the Jewish people.
The Vilna Gaon went so far as to say that each of these three segments corresponds to the three preceding books of the Torah. The covenant covers the second book, Exodus, where God takes this nation and gives them the Torah. The mitzvot are enumerated by the next book of the Torah, Leviticus, while the rebuke covers Numbers.
What can we learn from the talk? Ramban gives us a hint. He writes, "These words of introduction and reproof extend until... the verse 'Observe His laws and commandments, which I enjoin upon you this day, that it may go well with you and your children after you, and that you may long remain in the land that the Lord your God is assigning to you for all time' (4:40). Moses then called to all of Israel who were before him and said, 'Hear O Israel, the laws...' and began explaining the Torah, the Ten Commandments."
Moses has learned a powerful lesson about human nature after leading the Jews for so many years. Experience has a short shelf life. People do not remember miraculous events or life-changing moments. They absorb the actions of that time and then move on to more pressing needs like food, raising the kids, making a living…. That is why Moses does not dwell on the interweaving of God into history in this testament to his life with his people. Instead, Moses focuses on the responsibilities of the nation, the punishments for acting outside the boundaries of law, and the enduring nature of this relationship.
Question: Everyone is seeking deeper meaning from life. Is it possible to be spiritual without first knowing what God wants from us?
What about hutzpah? Is it hutzpah to include the words of Moses into the Torah alongside the words of God? None of the Sages seem to think so. They believe that the Holy One, blessed be He, wants our involvement, our holy hutzpah. The worst crime we can be guilty of is ignoring God. The proof this comes at the conclusion of the Torah when God writes the epitaph for Moses. He states, “There was no prophet that ever arose in Israel as Moses.” God approved of Moses reiterating His message.
Moral: God wants us to be engaged.
And speaking of prophecy, Moses, we know, is acclaimed the greatest prophet that ever lived. Yet, Ramban, as we saw above, said that Moses was operating under Ruach HaKodesh when he spoke the entire book of Devarim. Is there a difference between prophecy and Ruach HaKodesh? There is a significant distinction between them.
A prophet is elected by God. They are not self-appointed and they usually do not strive to find the favor of God by becoming His emissary. The opposite is usually true. Someone operating under the Ruach HaKodesh actively seeks God. They hunger for the connection with the Divine.
When Moses tells the Israelites his message of their ongoing journey without him as their leader he is speaking not through his prophetic ability but with his Ruach HaKodesh. Moses, unlike all those before and after, possessed both gifts. Not only did God speak through Moses to the Jewish nation but the soul Moses wanted even more of God. Perhaps then, that is why the final book of the Torah is endowed with great sanctity and is appended to the previous four despite the fact that it was delivered by a man of flesh and blood.
Idea: Ruach HaKodesh is the open heart toward God. The door is available to all.
Haftara Insight:
In every court case there are the litigants on each side; each bringing their own witnesses. In the instance of Israel, the prophet informs us that God will accuse the people of wrong-doing, if they are not scrupulous about their actions. When that great trial commences the earth and sky will be called as witnesses by God against us.Isaiah uses this imagery to warn us that there is no thing we can ever do that will be hidden from the eyes of God. We must always behave as if we will be called to account for what we do.
A Matter of Law:
The Torah portion opens with a number of obscure names which many sages throughout time have been hard-pressed to explain. It is ultimately Rashi who reveals that each place name is intentionally opaque. They are the places where the Jews had sinned in the desert. Why then are their names hidden? To teach us that once a person has done something wrong we do not remind them of their past sins.
Tuesday, July 15, 2008
Ma'asei: Life's Lessons
I. The first verse of the parsha records that these are "their goings according to their journeys, and these were their journeys according to their goings"(33:2). The language is odd as it is both redundant and reverses the two main ideas.
Bachya tell us that the first us that the first part of the phrase refers to the past. We study the wanderings and actions of the past to learn what works and how to behave. The second part refers to the future. This is the blank slate that is waiting to be written. Inasmuch as the past provides clues for us it does not mean that we are stapled to what has already happened. We do not have to repeat what we or others have done before. God has given us the leeway to be free from addictive or well-trodden pathways.
The word that means "goings", motza'hem, comes from the Hebrew root word that means "find". The goings that we experience must always be fresh and novel. In truth, we never know what we will find on any day. It is vital that we do not become depressed or so blasé about ourselves that life becomes something that we cannot wait to get over.
Another commentator, Sefat Emet, observes that when we move out of our past –the Egypts of our lives – and move toward the future –- Israel – we experience a growth in our neshama, soul. Leaving behind us the baser elements of our past allows our soul to reach new spiritual heights.
II. The reading details the division of land between the various tribes of Israel. The single exception was the tribe of Levi. They were to be dispersed among the existing cities of the Israelites. They had a special mission. The Levites were to present moral behavior to the rest of the populace. As strangers among the people their job was remain slightly apart from the rest of the community and register whether others were going astray. Their function was to be the rudder for each of these communities. At the same time, each Levite lived in galut, exile. They did not have a parcel of land to hold as their own. There was no territory possess or defend. For the Levites, it was a long, seemingly endless exile.
Perhaps the Levites are supposed to be an example to us. With their lives living amongst foreign faces they were to function with their peers, study Torah, observe the mitzvot, and maintain a purposeful existence. We must never forget our covenant.
III. Who is the only person whose yahrzeit, date of death, is mentioned in the Torah? Aaron. He died on the first day of the fifth month, Av. There are not many Torah readings that coincide with the actual anniversary date of that event. The yahrzeit of Aaron is an exception. The first of Av comes now in the summer. Why is this date so noteworthy?
1. The month of Av is a time of deep mourning for the Jewish people. Terrible tragedies occurred throughout the epochs at this time.
2. The Clouds of Glory disappeared from the Israelite camp on the day Aaron died.
Both historical notes are important because they are antithetical to the life of Aaron. Remember this was the man who strove to make peace between husbands and wives, children and parents, and even avowed enemies. Now that he no longer traveled in the land of the living surely the plight of the nation would worsen. The death of Aaron would only fuel the pain of the people.
No. The point of his yahrzeit is to remind us that nothing is ever hopeless. We must never give up. In recalling the life of Aaron we are supposed to carry on his legacy of mending the brokenness inside and outside of us.
IV. The Torah reading tells the Israelites to establish Cities of Refuge. The purpose of these Cities was to be a haven for people to flee from vengeful relatives. Say a person dropped a stone on his peer and they died. The family of the dead person may be so full of rage that they want revenge on the poor person that killed their relative. In such an instance the person who committees the manslaughter may run for safety.
In the Talmud it informs us that the road to the Cities must be kept clear of any obstructions and needs to be wide. The Court is obligated to straighten the roads to the Cities of Refuge to both repair and widen them. They must remove all impediments and obstacles. REFUGE REFUGE was written at every crossroads so that no one would miss the route to the City.
- Mishneh Torah
It is so easy to be judgmental and unforgiving. All we have to do is look at pothers with a superficial superior air and with the facts at our disposal pronounce them guilty. It is one of the gravest acts that friends and neighbors do all the time to one another. Perhaps the law of the Cities of Refuge is to teach us that we must not impede someone from teshuvah, repentance, by blocking their way. When we form an opinion of them that we share with others we effectively seal the pathway to healing. The roadway must be kept wide, like our opinion, because we may also be totally wrong in our assessment of them.
Bachya tell us that the first us that the first part of the phrase refers to the past. We study the wanderings and actions of the past to learn what works and how to behave. The second part refers to the future. This is the blank slate that is waiting to be written. Inasmuch as the past provides clues for us it does not mean that we are stapled to what has already happened. We do not have to repeat what we or others have done before. God has given us the leeway to be free from addictive or well-trodden pathways.
The word that means "goings", motza'hem, comes from the Hebrew root word that means "find". The goings that we experience must always be fresh and novel. In truth, we never know what we will find on any day. It is vital that we do not become depressed or so blasé about ourselves that life becomes something that we cannot wait to get over.
Another commentator, Sefat Emet, observes that when we move out of our past –the Egypts of our lives – and move toward the future –- Israel – we experience a growth in our neshama, soul. Leaving behind us the baser elements of our past allows our soul to reach new spiritual heights.
II. The reading details the division of land between the various tribes of Israel. The single exception was the tribe of Levi. They were to be dispersed among the existing cities of the Israelites. They had a special mission. The Levites were to present moral behavior to the rest of the populace. As strangers among the people their job was remain slightly apart from the rest of the community and register whether others were going astray. Their function was to be the rudder for each of these communities. At the same time, each Levite lived in galut, exile. They did not have a parcel of land to hold as their own. There was no territory possess or defend. For the Levites, it was a long, seemingly endless exile.
Perhaps the Levites are supposed to be an example to us. With their lives living amongst foreign faces they were to function with their peers, study Torah, observe the mitzvot, and maintain a purposeful existence. We must never forget our covenant.
III. Who is the only person whose yahrzeit, date of death, is mentioned in the Torah? Aaron. He died on the first day of the fifth month, Av. There are not many Torah readings that coincide with the actual anniversary date of that event. The yahrzeit of Aaron is an exception. The first of Av comes now in the summer. Why is this date so noteworthy?
1. The month of Av is a time of deep mourning for the Jewish people. Terrible tragedies occurred throughout the epochs at this time.
2. The Clouds of Glory disappeared from the Israelite camp on the day Aaron died.
Both historical notes are important because they are antithetical to the life of Aaron. Remember this was the man who strove to make peace between husbands and wives, children and parents, and even avowed enemies. Now that he no longer traveled in the land of the living surely the plight of the nation would worsen. The death of Aaron would only fuel the pain of the people.
No. The point of his yahrzeit is to remind us that nothing is ever hopeless. We must never give up. In recalling the life of Aaron we are supposed to carry on his legacy of mending the brokenness inside and outside of us.
IV. The Torah reading tells the Israelites to establish Cities of Refuge. The purpose of these Cities was to be a haven for people to flee from vengeful relatives. Say a person dropped a stone on his peer and they died. The family of the dead person may be so full of rage that they want revenge on the poor person that killed their relative. In such an instance the person who committees the manslaughter may run for safety.
In the Talmud it informs us that the road to the Cities must be kept clear of any obstructions and needs to be wide. The Court is obligated to straighten the roads to the Cities of Refuge to both repair and widen them. They must remove all impediments and obstacles. REFUGE REFUGE was written at every crossroads so that no one would miss the route to the City.
- Mishneh Torah
It is so easy to be judgmental and unforgiving. All we have to do is look at pothers with a superficial superior air and with the facts at our disposal pronounce them guilty. It is one of the gravest acts that friends and neighbors do all the time to one another. Perhaps the law of the Cities of Refuge is to teach us that we must not impede someone from teshuvah, repentance, by blocking their way. When we form an opinion of them that we share with others we effectively seal the pathway to healing. The roadway must be kept wide, like our opinion, because we may also be totally wrong in our assessment of them.
Haftara Insight:
To remember is important. We are not to hold onto grudges and bitterness but recall the lessons of the past. God warns His people that we should gaze at the miraculous past and then understand the power of God. We are not alone. We have not been abandoned. The great sins of our life begin with forgetfulness. Even the creatures of the first remember their father. Why do we not recall ours? The prophet concludes with a word that is familiar and yet need repeating: Return.
A Matter of Law:
Cain murdered Abel and God protected him from retribution. Following the same line of thought, even the most heinous crime cannot be summarily dispatched by a person. Law requires and investigation, a tribunal and justice. Vigilante justice is not justice but evil disguised as virtue. That is the deepest meaning of the Cities of Refuge.
Sunday, July 13, 2008
Mattot: The Legacy of War
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.
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.
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.
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