Wednesday, August 25, 2010

A Thought on Parshas Ki Savo

A Thought on Parshas Ki Savo

"...has'kes u'sh'ma Yisroel..."
"... be attentive and hear this, Israel..." (27:9)

There are well known passages where the Torah bids us to listen to HaShem. We know about "Sh'ma" and the commandments which require us to hear His words. Our verse has a different twist. "Has'kes" is not a common word, and means "be attentive" or "be silent" or "push yourself." It's appearance here begs clarification.

For many months, our Parsha Thoughts have examined verses where the interpretations of the Rambam and the Rosh parallel and have similar insights. This week, we will see two differing views.

The Rambam (Moreh HaNevuchim 3:33) understands this double expression of has'kes u'sh'ma as a gentle prompting to be receptive and flexible. He writes that included in the "goals of the Torah" is that Jews get past their stubbornness and arrogance and develop an open-minded flexibility. HaShem wants us to learn to listen and to be receptive about that which is important. He wants us to be settled and clear as to what our priorities are, so that when words of value come our way, we will be receptive. This is the emphasis of has'kes.

The Rosh sees in the word has'kes the letters chof and tof. This means that the word is related to the word kita which means a group or class. The manner in which a Jew is meant to hear the words of Torah is to formulate classes, or study partners. Involving our peers with the process of listening to Torah will help shape our hearts and minds to value its words and lessons. "Hearing" does not end with my being receptive at a personal level. It also involves explaining, pondering, analyzing and conjoint investment in the process of integrating its endless teachings.

According to the Rambam, then, the Torah wants us to integrate and adhere to the Torah by molding our way of hearing. We need to develop a receptive fascination for its words so that they take on meaning and value for us. According to the Rosh, it is also the way in which we process those words which is key. My view and perception is not sufficient. It is the ongoing sharing of Torah which helps us refine and reshape our grasp so that my subjective understanding of Torah can also match the objective or consensual comprehension of what HaShem wants of us.

Have a receptive Shabbos. D Fox

Wednesday, August 18, 2010

A thought on Parshas Ki Tetzae

A Thought on Parshas Ki Tetzae

"...lo talin nivlaso al ha'etz... ki kil'ilass Elokim talui..."
"...you may not leave a body hanging on the gallows...
a hung person is a curse of HaShem (21:23)

There were some persons who were executed by the Sanhedrin for major offenses. It was rarely done but the Torah nonetheless prescribes death penalties at times. Some of those who were executed were then hung on a gallows, after the fact, before proper burial.

Our verse warns not to leave that corpse hanging. The emphasis is that somehow, it is a "curse directed at HaShem" to do so. Different commentaries have offered various views of the meaning of that clause.

The Rambam (Sefer HaMitzvos 66) writes that the typical case of post-execution hanging was for those who committed acts of idolatry or of blasphemy. He suggests that there is a "reverse psychology" at risk here. By leaving those dead men to hang, there is a subtle reminder that people have actually engaged in the heinous acts of forsaking HaShem and cursing at Him. Hanging around for a long interval would broadcast that there are people who dare to do such defiant acts of scorning the sacred. Although everyone would know that they ended up "paying" for their sins, the impression would linger nonetheless that they had dared to do the unspeakable. People would ponder this and would be less immune to the idea of sins of this magnitude. Therefore, the symbolic hanging is curtailed to promote and preserve the honor and fear of HaShem's name. Otherwise, "that hung corpse reinforces the possibility that one might have the audacity to curse Him."

The Rosh writes along the same lines: if the executed man is not buried, this would lead to a lack of respect for HaShem. People would see this corpse, would know why he was punished, and would be reminded not of what happens to the blasphemer but that this man cursed HaShem and rejected the ikar that we hold true: the name of the Divine is hallowed and to act otherwise is a desecration of Heaven.

In our days, casual cursing has become so habitual that it seems hard for us to accept that mere words can be considered such a theological affront. We do not always appreciate the nature of sanctifying HaShem, and this is why we do not always think about Chillul HaShem. No noose is good noose when you have come to the end of your rope.

Good Shabbos. D Fox

Wednesday, August 11, 2010

A thought on Parshas Shoftim

A Thought on Parshas Shoftim

"...v'atah t'va'er ha'dam ha'naki mi'kirbecha..."
"...and you shall remove the innocent blood from your midst..." (21:9)

In the case of the unsolved murder, the Torah prescribes a series of steps which the court and the town's inhabitants must follow. It appears to be a ritual that involves the elders, the kohanim, a process requiring a specific type of animal and a precise location. Words must be recited and the passage closes with a plea for atonement followed by the above verse. What is the theme within this intricate process? What are its lessons for us? In what ways might the involvement of so many people with so many ritual steps culminate in the "removing of innocent blood"? A life was taken by violence. Isn't it to late to remove that?

The Rambam (Moreh HaNevuchim 3:40) declares that the meaning of the process is clear! He notes the involvement of so many people in so many steps. Measuring distances, finding a select calf, assembling the town elders, gathering the priests, the public declaration that no one has found the killer, decapitating the calf and leaving it near a rustic valley stream - all of this attracts a lot of attention and publicity. So many people get engaged in attending to the process knowing that despite all their efforts, the town leaders may still be forced to concede their collective failure in not protecting this victim nor avenging his death...

The Rambam says that all of that activity, and its tragic onset, and the ultimate guilt which it brings on the people may be enough to trigger discussion. Maybe someone will remember a detail, a face, a curious recollection. Perhaps word of mouth will circulate and someone will begin to put the puzzle into place. Perhaps the identity of the murderer will materialize.

If nothing else, when the landowner upon whose property the stream flows realizes that if the egla arufa process is carried out, his field will be forever more off limits and restricted, he will go to great lengths to have the crime investigated so that the killer is found and his land remains unfettered. Thus, the entire process with its details and intricacies can serve as a motivator to "remove the shameful stain of the spilled blood." The town will have succeeded in bringing about justice after the fact, which is a partial atonement for any role that they had in this tragedy.

The Rosh focuses on the closing words of our verse -

"...ki ta'aseh ha'yashar b'ainae HaShem..."
"...you shall remove the innocent blood when you do what is right in HaShem's eyes..."

People jump at the opportunity to do a mitzva particularly when it is a rare and unusual one, and particularly when there has been a tragedy r'l. People are often filled with zeal and are burdened with shock when there is trauma. Some withdraw, some are fearful and a remedy for that communal paralysis is when they have something constructive to engage in. By doing what is right, says the Rosh, and by mobilizing in the pursuit of this atypical mitzva, people will come out of their withdrawal which means that someone who may have witnessed the crime or who knows something about it will have the courage to come forth. Thus, avenging the spilt blood and bringing about some communal atonement may eventuate if the people are commanded to participate in the mitzva. All of the mitzvos are just and correct, as we say in Tehillim (33:4) ki yashar dvar HaShem.

According to the Rambam, it is the burden and difficulty and potential property loss which can get people to act. According to the Rosh, it is the engagement in doing what HaShem deems right which might then spur people to act more responsibly. What give you the impetus to take corrective action? What does it take before you feel impelled to help those who are hurting in your community? Do you come forth in order to avoid later complications which you might have to face yourself? Do you protect others because it is equitable and self-protective, or is it the glow of knowing that listening to HaShem can mean that HaShem will listen to you? Does it take a righteous spiritual act to make you more conscious that there are interpersonal responsibilities which are righteous too?

Good Shabbos and reflective Elul. D. Fox

Wednesday, August 04, 2010

A thought on Parshas Re'ay

A Thought on Parshas Re'ay

"...V'ha'yah ha'makom asher yivchar HaShem..."
"...and the place which HaShem will choose..." (12:11)

The Torah introduces the promise of a central shrine which our people will flock to once our homeland is settled. The verses here, particularly 9 and 11, seem cryptic. They do not name nor define "the place." There is no description of its location. This seems curious as well as tantalizing. Why does HaShem keep us in the dark about Jerusalem?

The Rambam (Moreh HaNevuchim 3:45) sees "three wisdoms" in the concealing of the place. First, it prevented the nations of the world fighting to keep us from there, which they would have tried to do had they known that our chief goal in returning to Israel was to have a central place of worship and service. Since they did not know where the place was, they could not prepare to keep it from us.

Second, had they known, those nations already occupying the place would have destroyed it rather than allow us to claim it as our holiest place. (Sound familiar?)

Third, and the Rambam says that this third reason is the most important, had our nation known the precise location, each tribe would have vied to have it in their territory. This would have led to infighting and internal strife similar to that which Korah and his band of rebels tried in wanting the kahuna each one for himself.

For these reasons, the location of Jerusalem was hidden from us until we established unity and a monarchy. The king of Israel would have as his task the mission of settling conflict among Jews. Tension and rivalry were to be avoided until peace prevailed between each Jew, and then there was the possibility of each Jew living in peace with HaShem.

* * * * *

The Rosh finds a related theme in understanding the downplaying of the temple's place. He suggests that the gift of being able to attain this sacred shrine was contingent on our fulfilling the ideal of peace among Jews. He notes that the Torah tells us (16:14) that "you shall be happy on your festivals, you, your son, your daughter, your servant, your maid, the Levite, the convert, the orphan and the widow." He cites a midrashic message that if we are careful to take care of those four types of people - those dedicated to serving HaShem, the convert, the orphan and the widow - then HaShem will fulfill the promise to care for the four types of people who are part of our own family.

The navi Yeshaya (56:7) foretells that we will flock to the chosen place on the consecrated mountain which HaShem will call "His House." If we welcome the needy into our house, then HaShem will bring us to His consecrated mountain (Har Kadshi) and care for us in His House (Bais Bechirasi, Bais Tefilasi).

Good Shabbos. D Fox