Thursday, May 21, 2009

A thought on Parshios Behar Bechukosai

"...v'asi'sem es chukosai v'es mishpotai tishmeru..." (25:18)
"...im b'chukosai telechu v'es mitzvosai tishmeru..." (26:3)

"...and you shall do My statutes and observe My laws..."
"...if you follow My statutes and observe My commandments..."

The Torah uses a number of expressions in referring to keeping its rules. At times we are told "to remember" them, "to do" them, "to observe" them and otherwise perform the forms of commandments known as statutes, precepts, rules, ordinances and laws. The concepts ofzechira, sh'mira, asi'ya and halicha are found throughout the Torah but are surely not put there at random. We know that "remembering" (zechira) connotes internal awareness while "observing" (sh'mira) and performing (asi'ya) refer to doing things. Is there a code or formula to help us understand the different nuances and placing of these terms?
 
The Ralbag suggests that "asi'ya" (doing) is written regarding chukim (statutes which have no obvious explanation, such as forbidden combinations of fabrics and foods) lest we think that such statutes are conceptual, and could be upheld through intellectual acceptance alone. Had the Torah written that we must observe the statutes, which is an internal experience, we might feel that understanding the theological concern suffices, with or without our actual performance or abstinence from that statute's parameters. It is only when we carry out the statute that we reach its objective. That is a matter of action and internal focus, but not one of mental state alone.
 
In turn, the word "sh'mira" (observance) is used regarding mishpatim, those rules and commandments which are more readily appreciated at a concrete, practical level (such as returning lost objects, paying employees...) The Torah stresses that we observe these rules, rather than just "perform" them, lest one think that these have such obvious meaning that one need not study them in order to understand them. The Torah wants us to observe these laws by way of in-depth understanding of their scope and detail. Doing them without accompanying clarity does not suffice.
 
As "observant" Jews, the Torah has us focusing on our deeds and actions, and on our internal awareness and focus as well. Both dimensions of experience are necessary in order for us to fulfill that Divine will. This requires careful behavior, and developing a sense of the depth and anatomy of the mitzvos. Service of HaShem is a full-service process.
 
Good Shabbos.  D. Fox

A thought on Parshas Bamidbar

"...ish al diglo b'osos l'bais avosam..."
"...each person along his designated banner by his family place..." (2:2)
 
The Torah describes the Camp of Israel in the desert, structuring the order in which the nation traveled and rested. There was a complex formation, at times referencing the location of each tribe relative to the other factions, at times relative to a tribe's task within the Camp, and at times relative to the genealogy or family affiliation of a tribe. That is a lot of reference points for planning the structure of the tribes.
 
The Ralbag explains that each positioning of a tribe, with its own nuance, is a means of showing people that there are many ways to define importance. There are those whose role is signified by the importance of the work they undertake. They take on importance by virtue of the fact that they do something which is important. There are others whose role is dignified by their identity, what they represent to others. There are still others who in fact have attained some level of superior achievement, or who show such promise, and who deserve recognition and encouragment.
 
The Ralbag adds that the Torah teaches us here that for some, importance may be an intrinsic quality; for others it is relative to some other factor. People can have stature because of what they do, who they are, or who they have become. It is important to give over this message as a means of minimizing strife, competitive conflict and chaos within the social order.
 
Each person has his or her place within the Camp of Israel, as seen through their proximity   to the locus of sacred events, through their maintaining the ways of their ancestors, or by virtue of how they lead their lives and utilize their gifts. Each of us can stand aside our own raised banner, can situate ourselves close to the places where we are needed, and can be emblems of the values and practices of our timeless nation.
 
Good Shabbos and wishing you a joyous Matan Torah. D Fox

Wednesday, May 20, 2009


A Thought on Parshas BaMidbar

"...ish al diglo b'osos l'bais avosam..."
"...each person along his designated banner by his family place..." (2:2)

The Torah describes the Camp of Israel in the desert, structuring the order in which the nation traveled and rested. There was a complex formation, at times referencing the location of each tribe relative to the other factions, at times relative to a tribe's task within the Camp, and at times relative to the genealogy or family affiliation of a tribe. That is a lot of reference points for planning the structure of the tribes.

The Ralbag explains that each positioning of a tribe, with its own nuance, is a means of showing people that there are many ways to define importance. There are those whose role is signified by the importance of the work they undertake. They take on importance by virtue of the fact that they do something which is important. There are others whose role is dignified by their identity, what they represent to others. There are still others who in fact have attained some level of superior achievement, or who show such promise, and who deserve recognition and encouragment.

The Ralbag adds that the Torah teaches us here that for some, importance may be an intrinsic quality; for others it is relative to some other factor. People can have stature because of what they do, who they are, or who they have become. It is important to give over this message as a means of minimizing strife, competitive conflict and chaos within the social order.

Each person has his or her place within the Camp of Israel, as seen through their proximity to the locus of sacred events, through their maintaining the ways of their ancestors, or by virtue of how they lead their lives and utilize their gifts. Each of us can stand aside our own raised banner, can situate ourselves close to the places where we are needed, and can be emblems of the values and practices of our timeless nation.

Good Shabbos and wishing you a joyous Matan Torah. D Fox

Saturday, May 16, 2009

A Thought On Parshios Behar-Bechukosai

"...v'asi'sem es chukosai v'es mishpotai tishmeru..." (25:18)"...im b'chukosai telechu v'es mitzvosai tishmeru..." (26:3)
"...and you shall do My statutes and observe My laws...""...if you follow My statutes and observe My commandments..."

The Torah uses a number of expressions in referring to keeping its rules. At times we are told "to remember" them, "to do" them, "to observe" them and otherwise perform the forms of commandments known as statutes, precepts, rules, ordinances and laws. The concepts of zechira, sh'mira, asi'ya and halicha are found throughout the Torah but are surely not put there at random. We know that "remembering" (zechira) connotes internal awareness while "observing" (sh'mira) and performing (asi'ya) refer to doing things. Is there a code or formula to help us understand the different nuances and placing of these terms?

The Ralbag suggests that "asi'ya" (doing) is written regarding chukim (statutes which have no obvious explanation, such as forbidden combinations of fabrics and foods) lest we think that such statutes are conceptual, and could be upheld through intellectual acceptance alone. Had the Torah written that we must observe the statutes, which is an internal experience, we might feel that understanding the theological concern suffices, with or without our actual performance or abstinence from that statute's parameters. It is only when we carry out the statute that we reach its objective. That is a matter of action and internal focus, but not one of mental state alone.

In turn, the word "sh'mira" (observance) is used regarding mishpatim, those rules and commandments which are more readily appreciated at a concrete, practical level (such as returning lost objects, paying employees...) The Torah stresses that we observe these rules, rather than just "perform" them, lest one think that these have such obvious meaning that one need not study them in order to understand them. The Torah wants us to observe these laws by way of in-depth understanding of their scope and detail. Doing them without accompanying clarity does not suffice.

As "observant" Jews, the Torah has us focusing on our deeds and actions, and on our internal awareness and focus as well. Both dimensions of experience are necessary in order for us to fulfill that Divine will. This requires careful behavior, and developing a sense of the depth and anatomy of the mitzvos. Service of HaShem is a full-service process.

Good Shabbos. D. Fox

Thursday, May 07, 2009

A thought on Parshas Emor

"...kedoshim yih'u...v'lo yihal'lu Shem...v'ha'yu kodesh..."
"...they must have sanctity...and not defile the Name...and be holy..."
(21:6)
This is one of many verses stressing the sanctity of the priesthood, the kahuna. In some verses, we are instructed to promote the kohen's consecrated status. Here, it is the kohanim themselves who are commanded to remain consecrated, or "holy" and they are adjured that they not defile or desecrate HaShem's Name. The verse closes with what seems like a reiteration of the charge that they "be holy."
The Ralbag offers a different take on this three-topic verse. The first clause, he explains, addresses the behavior of the kohanim There are some actions which are permitted and acceptable for the common Jew yet the kohen must refrain from those actions. This is a means, the Ralbag writes, of creating a safeguard so that the consecrated lives of those who serve HaShem in the most sacred place remain distant from distraction, including servile and mortal happenstance. This is "they must have sanctity" or know their limits.
The second clause, avoiding a desecration of the Divine Name, is to assure that the kohen succeed at inspiring the rest of the Jewish community. Failing to maintain consecrated boundaries and sanctity of conduct not only forfeits our having respect for him and for his station, but actually lowers our sense of the Sacred. Unseemly behavior of the kohen teaches the rest of us to downscale our honor of HaShem, for if His dedicated kohanim are careless and wanton, they dishonor their role which in turn would lead others to view the Sacred with less honor. This is the scope, then, of "they must not defile the Name" because of its deleterious impact upon the rest of us.
The third clause, "that they be holy," has a twist. Some of the commentaries understand this as a reiteration of the first clause, with the Torah again charging the kohanim to remain holy. The Ralbag ties it in to the second clause: a compelling reason for kohanim to adhere to a high standard and not lower the common Jew's reverence for the Divine is so that all of us will "be holy." Each Jew is poised and ready to do the will of HaShem. Viewing the example of the kohen, whose life is centered around this sacred mission, can inspire us to follow in that holy path. Just as the kohen is charged with consecrated conduct and avoiding chillul HaShem, we also have the potential to serve Him faithfully and with dedication. We can be discouraged by his misconduct yet ignited by his example to also be holy. The positive impact of a devout kohen is to encourage a more devout nation.
We sometimes think about the risk of negative modeling yet we also can look at the promise of positive modeling. Through our conduct, we have promote holiness in others.
Wishing you a consecrated life and a Sanctified Shabbos. D Fox