Category: 2. Sh’mot/Exodus

Rabbi's Corner

The Eyes Have It

Parashat Mishpatim

The conclusion of last week’s parasha left us stunned and breathless, as the experience of the revelation settled in. The initial experience was about the phenomenon itself, about the sanctity of the spiritual realm- “Anochi Ado/nay Elohecha”, I am G-d, YOUR personal god. This personal relationship, the essence of Judaism, carries with it a staggering responsibility. Our covenantal relationship requires the Jewish people to model the results of this spiritual relationship to the world at large. The last mitzvah from last week’s parasha was the commandment to make an altar, for various offerings to be detailed later.
The Rambam (Maimonedes) writes that the very act of bringing an offering is that of self sacrifice, that we should be offering our very lives to G-d (think of the binding of Isaac), but are blessed to be only bound symbolically to that concept. We instead offer up something of value in place of our lives. In the biblical model that would be an animal of value, and our donation would additionally feed and clothe those who sustained the tabernacle and temple. In the rabbinic model, which temporarily replaces the sacrificial system during the period of exile, we offer monetary charitable gifts, and specific offerings of prayer.

In this week’s sidra we learn how we are to represent our spiritual ideals in the real world, so to speak. We are presented with a series of mishpatim, of civil laws, which teach us how to interact with others in a holy manner. The fact that these laws form the basis of the modern legal system is an acknowledgment of the strength of the Torah, which posses a keen awareness to the motivation and behavior of mere humans. Judaism teaches that this system of legal responsibility is in fact universal, binding on Jew and Gentile alike. To imagine, however, that these principles are only reflecting a societal need is inviting a kind of moral relativism that is antithetical to the timelessness of Torah.

So, when a civil principle seems beyond our initial comprehension we must dig deeper, to uncover the point the Torah is actually making.

“Ayin tachat ayin, shain tachat shain…”, an eye for an eye, a tooth for a tooth.. (Ex. 22:24).

This verse is perhaps one of the most misunderstood in the entire bible. A literal understanding would indicate that retribution mirroring the original offense was required, and justified. Of course Jewish law does not actually require a comparable action in cases of bodily injury…that would put too many Jewish lawyers out of work! The oral law, as explained in the Talmud, teaches that it is the monetary value of the injury that is required to make restitution -that, and a heartfelt request to the injured party for forgiveness. Logic and scriptural analysis easily support that concept.

Our sages offer various reasons for the monetization of the injury. The Talmud in Bava Kamma (83B) quotes Rabbi Shimon saying, “an eye for an eye refers to money”. The Talmud quotes the verse “You shall have one manner of law…” (Lev 24:22) and points out that a blind person could not receive equal punishment under the law for causing loss of sight in another.

Other sages say it SHOULD be literal; we make financial restitution knowing deep down that we actually deserve a similar loss ourselves.

Rav Kook, the first Chief Rabbi of pre-state Israel teaches this point through a mashal, an allegorical story.
When parents discover their son has committed a very grave offense, how do they react?
The father immediately raises his hand to punish his son. But the mother, full of compassion, rushes to stop his raised arm. “Please, not in anger!” she pleads, and she convinces the father to mete out a lighter punishment.
An onlooker might feel that all this drama and conflict is superfluous. In the end, the child did not receive corporal punishment. Why make a big show of it?
In fact, the scene had great educational value for the errant son. Even though he was only lightly disciplined, the son was made to understand that his actions deserved a much more severe punishment.

Like the Rambam states, no legal consequence can take the place of a spiritual trial we must put ourselves through when we fall short of the Torah’s demands on our conduct. We do not absolve ourselves of our ultimate obligations by a mere fine, or a burnt offering. By working to strengthen our sensitivity to the human condition we can get even closer to our personal G-d, and be worthy of our opportunity to be a light among nations.

Shabbat Shalom,
Rabbi Greg

by on February 14, 2012
filed in 06. Mishpatim

Seeing Is Better Than Believing

Parshat Yitro

If there is a climactic moment in the Torah, if there is a part of the narrative that defines the emergence of the Jewish people as a spiritual nation, then it is here in this week’s reading. The Master Being reveals himself to the Israelites, and they see G-d!
“All the people saw the sounds, the flames, the sound of the shofar, and the mountain emitting smoke. The people saw and they trembled, and stood far off.” (Ex. 20:15).

They “saw the sounds”, they had a spectacular group revelation. According to the Midrash, ‘Rabbi Akiva says, they saw what is heard, and heard what is seen.”

Why then, did they tell Moshe, “…You speak to us and we will listen. Let G-d not speak with us lest we die” (Ex 20:16). Our tradition teaches us that after the first two of the ten “commandments” (not really commandments, but that’s another story..) G-d’s voice was heard by Moshe only.

This is supported in the text by the fact that G-d refers to himself in the first person for the first two utterances (Anochi-I), and is referred to in the third person in the remaining statements, implying that Moshe is telling them. Was this part of the divine plan?

As Rabbi Aryeh Kaplan explains in his landmark essay, “If You Were G-d”, a continuously visible deity would destroy our free will. Who could choose when the judge and jury are constantly holding court. This constant scrutiny could only lead to rebellion.
It is no surprise then, that 40 days later the nation would rebel with the incident of the Golden Calf.

No, it is more advantageous for us to have to struggle with faith to “see” the voice of G-d,
elevating ourselves in the process. The moments that define us these days are those when we are able to choose to do the right thing, when more convenient to do otherwise. But, the echoes of the divine shofar at Sinai still reverberate in the very fabric of being of all creation. If only we would stop, look and listen.

Shabbat Shalom,

Rabbi Greg

by on February 8, 2012
filed in 05. Yitro

Regime Change

Parashat B’Shalach

‘Progress is impossible without change; and those who cannot change their minds, cannot change anything.’
— George Bernard Shaw

One of the most compelling images of the last decade was the toppling of the big statue of Saddam Hussein in Bahgdad (okay-the video we all saw was a re-staging for prime time audiences, but the point was made..). Long after the video clips faded from the broadcast rotation the images remained in our minds’ eye and symbolized radical change. Whether this change will be for the benefit of the Iraqi people remains to be seen, only time will tell. But, it was obvious that change did not come easily. Many people wondered, after the emergence of new corruption, random violence, and general unrest, whether or not they would have been better off back where they started, where they at least knew what they were up against.

The dramatic exodus from Egypt, replete with divine fireworks, open miracles, and violent upheaval also made an impression that carried far beyond the borders of the land itself. This massive display was a clear, indisputable sign that there was a new world order, and the Israelites would be designated as eternal witnesses to the events. References to our ancestor’s liberation fill our daily prayers, and the images
of the splitting of the Red Sea and of our pursuers’ ultimate demise are as notorious as if they were broadcast on CNN. Yet, why is it that the Israelites were drawn back into their captive mentality? “ …It would have been better to remain slaves to Egypt than to die in the desert.” (Ex. 14:12).

The Talmud in Pesachim 116b comments, “In every generation one is obligated to regard himself as if he personally had come out from Egypt.” The Hebrew word for Egypt, “Mitzrayim”, can be translated as narrowness, or confinement. Release from confinement is a change that brings with it some hard choices. The consideration of freedom of choice is an overwhelming experience. It is much easier to refuse to embrace change, to maintain the status quo, to never consider it at all.

This is just as true today as it was during the exodus. Spiritual growth and the evolution of consciousness demand a goal, a target. Without careful reexamination the goal can become obscured, out of focus. Prayer and meditation are tools our tradition provides to bring our targets into focus, and be strengthened in our resolve to change.

It is so easy to fall into an antigrowth holding pattern, or worse, regress and pursue activities that weaken us.

Perhaps the Talmud is telling us that change is not so easy to come by, that just as our ancestors struggled with belief, so do we. Just as the Israelites were tested in their resolve to accept change, so are we. “..The Israelites went out [of Egypt] high handedly.” (Ex. 14:8) Rashi tells us that “high handedly ”means “with daring”. The Torah teaches us that we can rise to the level required to stand tall and gain the upper hand in our struggles with our personal Egypt, encounter our own experience of freedom and a trusting relationship with the divine.
Can you spare some change? I dare you……

Shabbat Shalom,
Rabbi Greg

by on January 31, 2012
filed in 04. B'shalah

Chutzpah!

Parashat Bo

The great sage Rashi (Rabbi Shlomo Yitzchaki-February 22, 1040 – July 13, 1105) started his magnificent commentary on the Torah by quoting Rabbi Yitzchak as saying since the Torah is primarily a book of laws, why doesn’t it begin with the first commandment given to the Jewish people, the mitzvah of sanctifying the new moon.

Let’s suppose the Torah DID start at that point,
in the middle of this week’s parasha (Ex 12:2).

It would have been quite a dramatic beginning. Right after a one line commandment (the aforementioned first national mitzvah) the Torah tells us to slaughter,roast and eat a lamb. Huh? The alternative opening of our primary text, and already the Torah knows what we are thinking, “When do we eat?”

But this springtime barbecue is not for the weak of heart.
The lamb, or sheep, our tradition teaches us, was a deity for the Egyptians. Note the astrological sign Aries, the ram, which was a symbol for the sun god Ramses.

And before preparing the feast the people would have to tether their dinner to the door four days ahead of time!
What would the neighbors think?

And then, roast the lamb over an open fire for all the mutton worshippers to smell, and fuel their anger.

What chutzpah! What kind of way is this to open up our most sacred text? Well, of course, the Torah in actuality does not begin with the 12th chapter of the Book of Exodus.

Taking on their oppressors by this overt, “in your face” demonstration assumes a basic component , a faith in the power of the Creator to sustain, support, and inspire them, and a finely tuned sensitivity to the human condition.
This is the the essence of Jewish faith.

In order to understand how to develop this faith it is essential to understand the relationship of G-d and our fore parents, and the prototypical character traits that define our people. Without an Abraham and Sarah we would have no model for a compassionate warrior Jew, one who retains the essential qualities of kindness and dignity, not afraid to voice concern at the potential suffering of others. Isaac, Rebecca, Leah, Rachel, Jacob, Joseph- all undergo a transformation and elevation of character based on their relationship with their creator.

Witnessing the plagues brought upon the Egyptians must have been difficult for the enslaved Israelites, even though they were oppressed. One should feel uncomfortable at the misfortune of others. It goes against our very nature to delight in the acts of G-d that brought retribution on our captors.

May our constant attention to maintaining the right balance of tough defense and sensitive offense merit the final redemption- a lasting peace, and universal divinely inspired love.

Shabbat Shalom,
Rabbi Greg

by on January 21, 2012
filed in 03. Bo
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