Science & Faith

 Bereshit

Gen. 1:1 - 6:8

 

Précis: The first Book of the Torah, Bereshit (Genesis, literally “in the beginning” or “When God began to create”) begins with the familiar story of creation. The world is created in six days and God rests on the seventh. The stories of Adam and Eve and the Garden of Eden are included, as is the story of Cain and Abel.

            We begin the annual reading of the Five Books of Moses immediately upon its conclusion. Why? Perhaps it is because with each passing year, our experiences allow us to understand more of what life has to offer, and what the text has to offer. Yohanan Ben Bag Bag said (Pirke Avot 5:25), “Turn it, and turn it, for everything is in it. Reflect on it and grow old and gray with it. Don't turn from it, for you have no better standard of conduct.”

 

Gen. 1:1 – “When God began to create heaven and earth, and the earth then was welter and waste and darkness over the deep and God’s breath hovering over the waters, God said ‘Let there be light.’” (Translation by Robert Alter, The Five Books of Moses.)

 

We read this parasha on both Simchat Torah and this coming Shabbat. This parasha, with its focus on creation, reminds us what Prof. Erica Brown has written about the ongoing (eternal?) dispute between science and faith [Weekly Jewish Wisdom, (8/25/11)].

            This dichotomy is with us in our daily Ma’ariv liturgy, when we acknowledge that God, in God’s wisdom, has replaced day with night. This is not a negation of science, but a wonderful conjunction with faith: we celebrate religiously the miracle of astronomy, and we observe the Divine which creates it. In Jewish tradition, the study of science has often been closely linked with scholarship, as many of the Sages were deeply interested in the skies, in medicine, and in other natural sciences.

            Our “modern” society seems to have come to the conclusion that science/faith is either/or. Indeed, some scientific developments (evolution, physics, etc.) have been perceived as attacks on faith (just think about Copernicus, Galileo, Darwin or Scopes). In today’s environment, even history itself is being debated as heresy, while others oppose inclusion of religious-oriented “explanations” for scientific truths in the classroom.

            Jewish tradition understands that both science and faith are parts of the human experience. As any count of Nobel Prizes will show, Jews have excelled in the study of science as a notable addition to the traditional learning which make us the People of the Book. As Brown and Rabbi Sacks have bother noted, faith and science need to coexist. In Brown's words, “Science is about explanation. Religion is about meaning.”  As Jews, we must treasure both. 

Partners

 

Shabbat Chol Moed Sukkot

Ex.33:12–34:26

Ex. 34:1 “The Lord said to Moses: ‘Carve two tablets of stone like the first, and I will inscribe upon the tablets the words which were on the first tablets, which you shattered.’”

 

Sometimes, repetition can lead to new insight. On this Shabbat Chol Moed Sukkot, we read (among other things), that when Moses ascended Mount Sinai for the second time (after smashing the first set at the sight of the Golden Calf). The process was altered.

The first time, we read in Ex. 32:18 “When he finished with him on Mount Sinai, He gave Moses the two tablets of the Pact, stone tablets inscribed with the finger of God.”

What caught my attention here, for the first time after many readings, was that on the first occasion, God made the Tablets and inscribed them. The second time around, it was Moses who carved the tablets which were subsequently inscribed by God.

Is this an important difference? Indeed, it is. It tells us that we are partners with God in the Covenant. The stones carved by Moses the second time reveal that humans must take action to fulfill our relationship with the Divine. We are participants. It is not enough to merely hope for God’s mercy; we must first take those steps to earn it through acts of kindness, connection, and trust in one another.

Yom Kippur

 Yom Kippur

 

The traditional reading for Yom Kippur comes from a parasha we read just a few weeks ago, Acharei Mot, which focused on the details of the Yom Kippur sacrifices. In the afternoon reading, we traditionally read about prohibited marriages and sexual behaviors, perhaps because the afternoon of Yom Kippur in ancient times was an occasion for the arrangement or marriages. More importantly to me, the afternoon service includes the reading of the Book of Jonah.

            As Nahum Sarna is quoted in Mosaic (9/22/15), Jonah captures four key elements of Yom Kippur:

(1)  Sin. The sins referred to are the pagans of Nineveh (or perhaps Jonah himself, whose sin may be reluctantly accepting his prophetic role). Sin is primarily a moral matter.

(2)  Divine Judgement. God executes divine judgement against the sinners, and humans are responsible and accountable for sin.

(3)  Repentance. The people of Nineveh repent, and the severe decree is averted. Repentance does not arise from the recitation of formulas but by the transformation of character, both by the people of Nineveh and by Jonah himself.

(4)  God is a compassionate Judge. The emphasis of the book is that all life is important to God, be they Jews, pagans, or even cattle. God is compassionate and gracious, slow to anger, and abounding in loving-kindness.

These are the essential of Judaism, and the fundamental building blocks of Yom Kippur.

           

One final thought. This year, Yom Kippur follows soon after the yahrzeits of those killed last October by the murderous Hamas foes. As we chant unitanef tokef, we might pause and think about the phrase “who shall live and who shall die.” Many have died, be they Israelis, Palestinians, soldiers, terrorists, or even the innocent. On the other hand, miraculous recoveries have happened during the past year, and many of us can look ahead with hope of life in the year to come.

May we all be inscribed and sealed in the Book of Peace and Life in this coming year. Ken yehi ratzon.

 Ha’azinu

Deut. 32:1-52

 

Précis: The parasha, the shortest in the Five Books, containing only 52 verses, begins with the “Song of Moses,” a hymn sung by Moses within sight of the Promised Land. The song contrasts God’s fidelity with the faithlessness of the People, and the need of the People to learn from their history under God’s care. Moses predicts that Israel’s enemies will be overcome. He is told to climb a mountain to see the Promised Land he will not enter, as he prepares for his death. This is the last parasha read on Shabbat in the annual cycle: the final parasha (V’zot Habracha) is read traditionally on Simchat Torah.

 

This year, we read this parasha on Shabbat Shuvah, the Sabbath of Repentance (or Return) which comes between Rosh Hashanah and Yom Kippur. The opening verses of this poem are filled with an emotion which we do not normally associate with the Days of Awe: gratitude. Moses thanks God for providing everything, for creating the Jewish People, for saving them through the wilderness, and giving them the Land of Israel.

As pointed out by Rabbi Dr. Mordechai Schiffman, (Torah of Character, 9/20/24), there are several inhibitors to gratitude. We don’t want to feel indebted, and we are slow to acknowledge our dependence on others. Envy can create dissatisfaction with one’s own lot, making it hard to appreciate the blessings we have. Finally, Schiffman states, “Arrogance is the most pernicious trait that obstructs gratitude” because it creates a sense of entitlement. We are often so caught up in the tasks of daily life that we fail to appreciate the blessings we have.
            This year, with the horrors we witnessed last October, with Israel at war on three fronts, with antisemitism on the rise in America and around the world, and with the fate of the American experiment seemingly at stake, it is perhaps one of the most difficult times to feel gratitude.

              Nevertheless, finding the ability to be grateful for the blessings we do have is certainly part of t’shuvah. We awaken each morning and tradition tells us to say the Modeh ani prayer: I offer thanks to You, God, for You have restored my soul within me. Gratitude may be an acknowledgement that some of us have survived serious illness. Gratitude may be found in the acts of compassion and service we can undertake every day. Gratitude can be found in long-enduring friendships and in consolation in times of difficulty. Gratitude can be found in the love one feels for one’s soul-mate.

We don’t know what will happen tomorrow, next week, next month, or next year. But we can be grateful for the blessings we have right now, this moment, this second: the love of others, and those blessings that God has provided. May God provide all of us with the blessing of gratitude in the year to come.

Nitzavim-Vayeilech

Deut. 29:9 -31:31

 

Précis: Moses continues to address the People: You stand (nitzavim) this day before Adonai. In his final words to the People, Moses recounts the wonders Adonai had done for them, and calls upon them to remain loyal to God by observing the Covenant. The extent of the relationship is explained: it will survive exile and captivity with a return to the Land. The Torah is an “open book” that is accessible to all. A blessing and a curse have been set before the People, and Moses urges them to choose the blessing, to choose life.

In the second parasha the Israelites are instructed to annihilate the seven Canaanite nations and take possession of the Promised Land. The death of Moses approaches, and he transfers his mantle of leadership to Joshua. Moses orders regular reading of the Law, and then transfers the written Torah into the hands of the Levites for safekeeping in the Ark of the Covenant.

 

Deut. 29:13-14 “Not with you alone am I making this covenant and oath; with you who are standing here with us today before the Lord our God I make it, and with those, too, who are not with us today.”

 

       Writing for Covenant and Conversation (9/22/22), Rabbi Sacks declares that this reading goes to the heart of Judaism. Moses is about to die, and he knows he will not accompany the People to the Promised Land. Because almost all of those who had entered into the Covenant died during four decades in the Wilderness, Moses believes that he must renew the covenant between the people and God.

            But “those who are not with us today” cannot mean Israelites alive at the time who were somewhere else.  Sacks notes that it must mean that the entire nation was present at Sinai, and as the Talmud states, it includes generations not yet born.

Therefore, we Jews (with the exception of Jews-by-choice) do not choose to be Jewish. We are born Jews, and upon reaching the age of maturity, we are part of the Covenant. In short, we have no choice in being Jewish: that choice was made more than 3,000 years ago at Sinai. But how can we be bound by what the Israelites said so long ago? The idea that in some mystical way we were all at Sinai is to me unsatisfactory.  

For most of history, Jewish identity was not a choice. It was really only in 15^th century Spain that being Jewish became something of a choice (as in, convert, die, or leave). Sacks says that a subsequent verse makes it clearer: In Deut.30:19 we read: “I call heaven and earth as witnesses against you today. I have set before you life and death, the blessing and the curse. Choose life – so that you and your children may live…”

Judaism is unique because, as Moses advises, we can in fact choose life. Our fate is not fixed by our DNA, the stars, or anything else. Choices are placed before us every day. Can you eat this and not that? Can you exercise spiritually three times a day? Can you rest one day in seven? Can you defer the gratification? Can you practice self-control?

Choose life. Our belief holds all humans in the highest regard. We are neither better than nor worse than others. We are simply different. As Sacks concludes, “Why Judaism? Because there is no more challenging way of choosing life.” 

Hope

Ki Tavo

Deut. 26:1-29:8

 

Précis: The parasha contains numerous religious mandates regarding the formation of a civil and moral community (including tithes of first fruits and tithes to support the Levites). The People are promised that if they follow God’s instructions, they will be transformed into a “holy people.” They are further instructed that they have a choice in their own destiny: there are blessings and curses (the “Admonition”), and they must choose between the two, and take the consequences. The parasha ends with Moses reminding the People about all that God had done for them in bringing them from Egypt, providing sustenance, defeating their foes, and giving them the Land.

 

Deut. 28:67 “In the morning you will say, ‘Would that it were evening,’ and in the evening you will say, ‘Would that it were morning,’ from your heart’s fright with which you will be afraid…”

            Near the conclusion of the Admonition (tochacha) we find this terrible curse. It means to live in constant fear, and a loss of all hope.

            This year, we have plenty to fear: the ongoing struggle Israel faces against Hamas and other Iranian proxies, an American election which may determine the fate of our cherished democracy, and a climate crisis which seems to worsen every month.

            The fear mongers of social media fan these fears relentlessly. Where can we find the hope to overcome our fear?

            I believe hope can be found in small acts of kindness. I believe hope can be found in the restoration of a seriously ill person to health. I believe hope can be found in community. I believe that hope can be found through love.  

Hatred of the enemy

 Ki Tetze

Deut. 21:10 - 25:19

 

Précis:  The parasha might be subtitled “entering society” because it describes the creation of a just and moral social network. It begins with the phrase “when you go forth” (ki tetze) to battle. This parasha, according to Maimonides, contains 72 mitzvot (commandments)​. Although they seem unrelated, they all deal with the morals and values that God wanted to be deeply implanted in the Israelites’ society. They cover a wide variety of topics, from family life, human kindness, respect for property and animals, the safety of others, sexual relationships, escaped slaves, financial loans and charging interest, keeping promises, and remembering to blot out the name of one of Israel’s greatest enemies. This assortment of commands included requirements that there be sex-distinct clothing; that mother birds not be separated from their eggs; that roof-tops have parapets; that seeds not be mixed in a field, and that “tzitzit” (fringes) be worn on garments.

 

Deut. 23:9 “You shall not abhor an Edomite, for he is your kinsman.”

Deut. 25:17-19 “Remember what Amalek did to you as you came out of Egypt; how he struck those in the rear when you were faint and weary. Therefore, when Adonai your God has given you rest from your enemies in the Land… you will blot out the remembrance of Amalek from under heaven; you will not forget.”

            This parasha is being read this year as the outrages of last October continue. It tells us that war is coming, and that we must fight our kinsman – but not hate him. Historically, the Edomites were descended from Esau, and thus our kinsmen, even if remotely so.

            Should Israel see the Palestinians as “kinsmen” and refrain from hatred? I personally hope so. But we are also commanded to blot out the memory of Amalek, the personification of all that is evil. Hamas is the modern Amalek. We in the Diaspora have a deep and abiding connection to Israel, the home of many close kinsmen. We are all  one or two degrees of separation from those who have been killed by Hamas. We can support Israel’s efforts to eliminate even the memory of Hamas while still refraining from hatred of all Palestinians. 

No one is above the law

 Shoftim

Deut. 16:18-21:9

 

Précis: The parasha Shoftim (literally, “judges”) is devoted primarily to various themes of justice, and includes warnings against false testimony, idol worship, and the dangers posed by mortal kings. The parasha also warns the people against false prophets, magicians, soothsayers and witches. It establishes requirements for cities of refuge in the Promised Land. In short, the parasha is devoted to ways to create a just society in the Land of Israel.

 

Deut. 17:18 “When he (the king) is seated on his royal throne, he shall have a copy of this Teaching written on a scroll by the Levitical priests. Let it remain with him and let him read it all his life…”

            This is an essential proof text for the concept that no one – king or President – is above the law. This verse tells us that the leader is to be guided by the law, and is emphasized later on in the reading by the fact that the king is supposed to write his own copy of the scroll.

            The Supreme Court of the United States, in Trump. vs United States, issued its decision in July. Some believe that it relieves a President of the United States from prosecution for crimes he (or she) commits during the term of office. How far this “immunity” extends is a matter which may or may not be clarified in the months and years to come.

            It is, however, troubling to consider that a President who unilaterally orders the internment of immigrants (let alone their expulsion from the country), or who has his political opponents jailed, or accepts bribes from foreign sources, would be immune from legal sanction. In a society divided as we are politically, impeachment seems impossible. After all, if a President who was impeached for incitement of an attack on the Congress as it went about declaring the winner of the 2020 election could not be sustained, what is left to us? That same man once said he could “get away with shooting somebody on 5^th Avenue.” Impossible?

            Pray for justice. Pray for the rule of law.

Doing the next thing right

 Re’eh

Deut. 11:26 - 16:17

 

Précis: Moses begins by quoting God, saying “Behold (re’eh), I set before you a blessing and a curse this day.” The blessing flows from observance of the laws and the curses result from violations. A concern with idolatry permeates the following verses. The parasha explains that there will be a single site for sacrifices. A test for a false prophet and the punishment of an idolatrous city are included. The parasha then shifts to other subjects: a prohibition against self-mutilation, the biblical basis of the laws of kashrut, tithing so that the needs are met for the Levites, the "stranger, the fatherless, and the widow.” Remission of debts, freeing of Hebrew slaves, and the dedication of firstborn cattle are discussed, as are the commandments for the observance of Passover, Shavuot, and Sukkot.

 

Deut. 11:26–28 “Behold I set before you a blessing and a curse this day; a blessing if you obey the commandment…and a curse, if you will not obey the commandments…”

            As I’ve noted before, this verse has been understood to be a kind of “prime directive” for Judaism: we have the free will to do right or wrong.          

            In my studies, I sometimes find guidance in an unexpected place. One example was an essay by Jim VandeHei (Axios Finish Line, 10/16/22) in which he recounts an experience he had in his church, sitting in a pew while being aggravated about work matters. His preacher began to talk about how one can choose to always do the right thing, a question often asked by his young students. The preacher “offered nine words of wisdom that guided me through that problem — and shape how I try to live today: ‘All you can do is the next right thing.’”

            It is overwhelming to commit to always doing the right thing. But if we focus on the next thing, it’s doable. It’s also clarifying: We do have a choice in every tough situation, even when we feel wronged.

            VandeHei suggests that this concept is also “life-enhancing.”  Just as the Jewish tradition suggests that one mitzvah leads to another, he suggests that “You can create a healthy habit of making good decisions if you stack small hard but good decisions on top of each other.”

            In the chaos that is life, doing the next thing the right way can be comforting to ourselves and to others. 

The Problem of Evil

 Ekev

Deut. 7:12 - 11:25

 

Précis: Moses continues his recapitulation of the commandments to the people, reminding them to be obedient to God’s laws in their forthcoming struggle with the Canaanites. He describes in detail all of the blessings which God had already provided them, and reminds them to bless and thank God for the bounty they receive. On the other hand, if they should follow the rebelliousness of their fathers, including the incident of the Golden Calf, punishment will occur.

 

Deut. 9:6 “Know that it is not for any virtue of yours that Adonai your God is giving you this Land to own, for you are a stiff-necked people.”

 

Americans and Israelis alike are surrounded by stiff-necked people these days. Rashi tells us “They turn the stiff back of their necks toward those who would rebuke them and refuse to listen.” And the Sforno adds, “Hence there is no hope that they will repent, but follow the stubbornness of their hearts as before.” Evil deeds follow evil thoughts.

            The concept of evil is discussed by Rabbi Shlomo Zuckier (MyJewishLearning.com). Philosophers call the issue “theodicy” and ask how an all-powerful God allows so much evil to continue in the world. This is especially troubling for Jews, whose belief rests upon the concept of reward and punishment. Yet the good suffer, and the evil prosper. One way Jews approach this problem is that suffering results from a specific sin (a retributivist approach). The other approach is that God works in "mysterious ways" so why even discuss the matter?       

            The early sages based  their view on a literalist interpretation of the Torah. By the time the Book of Job was written, the cause of suffering became more inscrutable. The early Rabbis largely continued a retributivist approach, but ameliorated it by a promise of bliss for the good in the world to come. The olam ha-bah was the real scene for God’s justice.

            Medieval philosophers continued to be unsettled by this problem. Maimonides acknowledged the potential retributionist idea, but added that some evil might have different causes, including free will to do wrong, or the result of privation. Kabbalists saw that God’s voluntary withdrawal from the universe (tzimtzum) left us with an autonomy to do evil. Rav Kook took another tack in modern times: since all things come from God, there must be a spark of good in everything, even if we cannot perceive it. 

              The Holocaust refocused the debate. Some more liberal Jews felt that God had withdrawn from His creation, and no longer cared about good or evil. Some traditional Orthodox doubled down on the retributionist point of view: the Holocaust happened because we deserved it. But a kinder voice came from Rabbi Soloveitchik, who suggested that the appropriate response to evil is not to understand it, but to respond to it with spiritual growth and help. In other words, as Zuckier quotes Soloveitchik, the “right question to ask about evil is not why, but what.”

            Today, while there is little support for the idea that evil persists despite God’s beneficence, many still hold to the idea that those who suffer are somehow deserving of their fate.  Zuckier concludes appropriately: “The great Jewish debate over theodicy, over how to square a perfect God with an imperfect world, rages on.” To be Jewish is to wrestle with God, and here is a matter when wrestling will never be ended.

Korach the Populist

Korach

Num. 16:1 - 18:32

 

Précis: Korach foments a rebellion, claiming that Moses and Aaron have taken too much power for themselves. Datan and Abiram also attack Moses’ leadership, claiming that Moses has brought them from a land of milk and honey (Egypt!) only to let them die in the wilderness. A test of fire offerings is arranged, and Korach and his followers are destroyed as the earth opens and swallows them. The People continue to complain, God threatens to destroy them once again, but Moses and Aaron intercede. A plague takes the lives of 14,000 people. A final test, that of staffs, is performed, and when Aaron’s staff miraculously blossoms on the following morning, it is clear that his status as High Priest is secure.

 

Num. 16:1-3 “Now Korach…with Datan and Abiram…took themselves up against Moses and against Aaron and said, ‘You take too much upon yourselves, seeing that all in the congregation are holy….’”

           

            Rabbi Sacks, as reported in Covenant and Conversation (6/22/23) argues that Korach was a prime example of what we now call a populist. First, play on people’s fears, and make it seem that you are on their side. Next, assemble allies (as he does with Reubenites, who were predisposed to be at odds with the elevated status of the Levites, (since Rueben was the first born, and therefore should have had a leadership position). Third, choose a moment when the person you seek to dislodge is vulnerable (here, Moses and Aaron immediately following the story of the spies, and the doomed generation who will die in the wilderness).

            I can't help feeling that there is an important lesson in this story for all of us today. 

The sign of fear

 Sh’lach

Num. 13:1-15:41

Précis: Moses is ordered to “send out” (sh’lach l’cha) spies to examine the land. Representatives of each tribe go out, report on its bounty, but also report about its fearsome inhabitants. The People are frightened, and their “murmuring” turns into something close to panic. God tells Moses that He will destroy the People, but Moses intercedes; the People are sentenced to spend 40 years in the wilderness. The parasha then returns to matters concerning the Tabernacle, with a discussion of the offering for unintentional sins. Near its end, the parasha discusses the wearing of tzitzit, a paragraph which is part of the traditional recitation of the Sh’ma. This is the 27th of 54 parshiot, marking the half-way point in the yearly reading.

 

Num. 14:13 “Why is The Eternal bringing us to that land to fall by the sword? Our wives and children will be carried off! Wouldn't it be better for us to return to Egypt?”

       Following the return of the spies, 10 of whom report of the dangers in the land, we see a very rare “trop” (cantillation notation) under the word “better” called a mercha kefula (literally a “double-lengthening”). Most agree that this sign is found in only 5 places: (1) Gen. 27:25, when Jacob is posing as Esau, (2) Ex.5:15, where Israelite slaves ask why they are now required to gather their own straw while making bricks; (3) Lev. 10:1, where Nadab and Abihu offer “strange fire;” (4) here, and (5) Num. 42:32, where Nobah seizes a village and changes its name to his own. [It is also found in the haftarah read last week in Zech. 3:2, where God rebukes Satan as a “brand plucked out of the fire.”]

            As we have seen with another rare sign (the shalshelet), the mark may have significant meaning (with the shalshelet usually assumed to be an indicator of hesitation). Here, the meaning of the cantillation mark is less clear, leading some scholars to assume mere scribal error. Perhaps the best way to think of this rare mark is as a signal that we need to consider the possibility of something “extra-textual” (meaning something of importance is not included in the text).

            In this verse, the mark appears under the word we translate as “better.” The Israelites' expression that it was "better" in Egypt as slaves leads to God’s decision that this generation is not fit to enter the Land, and that they will wander in the wilderness for 40 years. Their impulsive and immediate response was fear. The use of a “double-lengthening” sign might remind us to think before we speak. From that perspective, we can see how easily fear can be transmitted throughout a people.

            FDR famously warned us against fearing fear. We are living at a time when fear is palpable for Jews everywhere, for many other Americans, and certainly for Israelis. Let us pray for the ability to overcome our fears so that we are not doomed to the fate of the Israelites who never reached the Promised Land. Let us all think carefully before we speak, but then speak out as the times demand.     

Rose Colored Glasses

 B’haalot’cha

Num. 8:1 - 12:16

 

Précis: The parasha begins with a description of the making of the seven-branched menorah, a central Jewish symbol. Next, the Levites are given specific directions for their duties. The parasha returns to narrative with a recounting of a second Passover celebration (required because some of the Israelites had been ritually impure when the first anniversary of Passover was celebrated). Following is a discussion of the making of silver trumpets. The cloud of God’s Presence lifts, and the march of the People through the wilderness of Sinai begins, led by the Ark of the Covenant. The people began to murmur, this time about a lack of meat. God provides, but the People are struck with a plague. This time, even Miriam and Aaron seem to have complaints about Moses, cast in terms of their critique about his “Cushite woman.” Moses is stressed by the demands of leadership.

 

Num. 11:4-5 “The rabble with them began to crave other food, and again the Israelites started wailing and said, “If only we had meat to eat! We remember the fish we ate in Egypt at no cost—also the cucumbers, melons, leeks, onions and garlic.”

            The People began to “murmur” almost immediately after receipt of the Torah at Sinai and the dedication of the Mishkan, putting on their rose-colored glasses to recall the “wonders” of their lives as slaves in Egypt. They are castigated by Moses, but their actions are repeated today by anyone who looks back to the “good old days” when things were "so much better" than they are today.

            But facts betray these mis-remembered wonders of society. Some feel that the glory days of the United States were somewhere in the hazy memory of the 1950’s. To which I respond: really?

            Let’s see. There is little if any doubt that the standard of living of virtually all Americans has improved significantly since that time. At the start of that decade, 1/3 of American households lacked toilets and running water. Now our concerns are whether those living at the bottom ranks of economic levels have sufficient access to high-speed internet.  Death from childhood diseases were common then, and now we have vaccines which prevent those deaths (even as some reject the idea of vaccinations).  Since that fabled decade, minority rights were enacted into law, equality of opportunity for people of color, for women, and the LGBTQ+ community became if not a reality than at least quite a bit closer. The adoption of Medicare and Medicaid not only improved our national health, but also lifted tens of millions out of health-related poverty.

            Those who today seek to reverse those gains are those who cannot understand, appreciate, or abide by the radical shift in so much of our lives. They seek an authoritarian figure who will wave a wand (or make outrageous promises) to return us to those “wonderful days” when the ideal (white and Protestant) family consisted of 3 kids, when a dad came home to his wife preparing dinner, and when quotas existed not only against people of color, but also against Jews. We cannot afford to give in to those who would again murmur for cucumbers, melons, leeks, onions and garlic.

Numbers are important

 B’midbar

Num. 1:1 - 4:20

 

Précis: B’midbar is an amalgamation of the narrative of wilderness wanderings (including the stories of the spies, Korach’s rebellion, Balaam’s donkey, and the sin of Moses), sacrificial requirements, the establishment of Israel’s moving camp, and census data.

                As B’midbar (“in the wilderness”) begins, Moses is directed to take a census (“take the number”) from which the English name (Numbers) of the Book derives. A detailed listing of the numbers of each tribe follows; each tribe is apportioned a particular location in the camp. A listing of the Levitical families then follows, together with the beginning of a discussion of their duties.                

                B’midbar, according to Rabbi Plaut, continues the narrative from Exodus (which was largely interrupted by Leviticus), and begins about a year after the liberation, covering the wandering in the desert. He notes that details are provided for only the first and last years, with the “middle” 38 left mostly to our imaginations. The focus of the Book appears to “point to this moment when Israel is poised to take possession of its inheritance.” 

 

Num. 1:1 - 2 “And Adonai spoke to Moses in the wilderness of Sinai… saying, ‘Take the number of the congregation of the children of Israel, by their families, by their father’s houses, according to the number of names, every male, by their polls.’”

 

Numbers are important. This week, the number of surviving hostages in Gaza remains a mystery. And while the number of dead Palestinians is great, we cannot forget that it is Hamas terrorists who are responsible for their demise. When we think back to what we call the “greatest generation” who prevailed against the Nazis and the Japanese in WWII, we should remember the number of our brave combatants who died in defense of our country. The number of dead, yes, even “innocent civilians,” was huge, almost unimaginable. Yet, those deaths destroyed the idea that one nation can rule others with impunity, and only came with the unconditional surrender of both Germany and Japan.It was proof that an evil ideology can be eradicated.

            An unconditional surrender by Hamas and the release of all hostages would mean the end of a movement which terrorizes its own people and calls for the extermination of the Jewish State and the Jewish People. Nothing more, nothing less.

 

Feed the right wolf

 Bechukotai

Lev. 26:3 - 27:34

 

Précis: The parasha, the final parasha in Vayikra, begins with a statement promising blessing if the People follow Adonai’s ways. The blessings are discussed in detail. But, if the People disobey, terrible punishments will be visited upon them, and these, too, are listed in agonizing detail. The Book of Leviticus then concludes (as it opened) with regulations regarding the upkeep of the Sanctuary, from voluntary tithes, land gifts, firstborn redemption, and the tithes of flocks.

 

Lev.  26:14-45 “But if you will not hearken unto Me, and will not do all these commandments, and if you reject My statutes, and if your soul abhors my ordinances....”

 

            While I try to avoid repetition in my weekly musings, I thought it might be nice to revisit a d’var I penned 22 years ago. This section is called the “tochacha” (admonition), with detailed curses to come when we fail to follow the mitzvot. Our Sages recognized that evil does come to good people, and the evil-doers can indeed prosper. Some suggest that this is because of the existence of human free will, since human beings can decide to do good or evil. In this regard, they opine that each of has a “yehtzer tov” (a good inclination) and a “yehtzer harah” (an evil inclination).

            Jews were not the only people to see this duality, and as an example I related the following legend:  

            A Cherokee is telling his grandson about a fight that is going on inside himself. He said it is between two wolves.
            One wolf is evil: Anger, envy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, superiority and ego.
            The other wolf is good: Joy, peace, love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth, compassion and faith.
            The grandson thought about it for a minute and then asked his grandfather, “Which wolf wins?”
            The Cherokee simply replied, “The one I feed.”

            We all have the ability to decide which “wolf” we will “feed.” Let us resolve to feed the good one in our lives and in our society.

Proclaim Liberty

 B’Har

Lev. 25:1- 26:2

Précis: B’Har begins with a description of the Sabbatical Year and the Jubilee (Yovel) Year. In the 50th (Jubilee) Year, we are to “proclaim liberty throughout the land” and property is restored to its ancestral owners. The parasha continues with the prohibition against unlimited slavery, as well as the rules for the treatment of those who are slaves.

 

Lev. 25:10 “And you shall hallow the fiftieth year. You shall proclaim liberty throughout the land for all its inhabitants. It shall be a jubilee for you: each of you shall return to your holding and each of you shall return to your family.

 

As discussed in the Rabbi Jonathon Sacks Legacy Trust (5/19/22), wealth is increasingly concentrated in the hands of the super-rich, to the extent that in global terms, the combined wealth of the richest 85 individuals is equal to the total of the poorest 3.5 billion – half the population of the world.

            This has arisen through the political decisions of the leaders of leading nations, permitting and endorsing the capitalist vision of limited regulation and a belief in an unrestrained open market theory.

            It is in this light that we can review the social legislation of this week’s Torah reading. The text is profoundly concerned not only with economics, but also with fundamental moral issues.   As is inscribed on the Liberty Bell: “Proclaim liberty throughout the land.”

            This parasha recognizes that economic inequalities increase over time, and that these inequalities lead to a loss of freedom. And how is this overcome? It is overcome through a periodic restoration of fundamental liberties.

            Thus, we read this week about a sabbatical year, when debts were released and slaves freed. Three aspects of the Torah’s instruction are worthy of mention here. First, we are more concerned with human freedom than with economics, since losing one’s land or being in debt constrains freedom. Second, the economic system is not solely in the hands of rulers, but rather is constrained by the belief that the Land, ultimately, belongs to God (Lev. 25:23).

            Third, the same applies to people: “Because the Israelites are My servants, whom I brought out of Egypt, they must not be sold as slaves (Lev. 25:42)." Personal and economic liberty are not open to political negotiation.

            Thus, our reading this week tells us that economics must remain a discipline that rests on moral foundations. What matters to the Torah is not the accumulation of wealth, but the quality of human society: people’s liberty, independence and dignity.  

           

Being Eternal Every Day

 Emor

Lev. 21:1 - 24:23

 

Précis: This parasha is divided into four sections. First, it reviews procedures for the Priests to use to remain ritually pure. Second, it outlines the festival and holiday calendar. Third, it explains the use of the oil and the bread on display on the altar. Finally, there is a brief narrative about a blasphemer who is condemned to death.

 

Lev. 24:1-2 “And Adonai spoke to Moses, saying, ‘Command the children of Israel to bring to you pure olive oil, beaten for the light, to cause the lamp to burn continually.’”

            The “ner tamid” (usually translated as “eternal light”) is found in virtually every synagogue. At times, it is an actual flame. In other cases, (and most usually) it is an electric light.

            Why is it found so universally? First, it is a symbol of the Temple, where a flame was kept burning.  Some believe that it may be thought of as a symbol of God's ongoing presence. Others have opined that it symbolizes the continuity of the Jewish People: we are never extinguished.  

            While the “ner tamind” is thought of as an “eternal light,” we should also note that the daily sacrifice in Temple days was also referred to as “tamid.” Here is a linguistic link which is important: remaining “eternal” requires our daily attention. We can’t take a day off from our need to see to the welfare of our families, communities, or to our People.

Love

 Kedoshim

Lev. 19:1-20:27

 

Précis:  The opening words of Kedoshim are “You shall be holy” (kedoshim tihyu), and it continues with various descriptions of how the People are to strive for holiness. Included are fundamental laws, such as fearing one’s parents and observing Shabbat. Consideration of the poor through the commandments to leave the corners of fields for gleaners is included, as are mandates which complement the ethical principles of the Ten Commandments (being honest, avoiding vengeance). Specific bans against magicians, soothsaying, witchcraft and defiling the dead follow, as are reminders to avoid human sacrifice. This parasha is often viewed as the very core of moral teaching for the Jewish People.

 

Lev. 19:18 “Love your neighbor as yourself. I am the Lord”

Lev. 19:34 “The stranger living among you must be treated as your native-born. Love him as yourself, for you were strangers in Egypt. I am the Lord your God”

 

Rabbi Sacks, (Covenant and Conversation, 4/29/20) notes that this week’s reading includes what he calls “the two great love commands of the Torah.” Rabbi Akiva called 19:18 “the great principle of the Torah​.” ​ Sacks notes that the second verse may be more challenging.
            While many cultures have similar variations to the “Golden Rule,” these are rules of reciprocity, not love. We observe them because bad things will happen to us if we don’t. They are essentially quid-pro-quo’s.
            The Jewish view is based on love. While there has been much commentary about what is “love,” who is one’s “neighbor,” and who is a “stranger,” we can ask yet another question. Why do these verses appear in the heart of Kedoshim, the “holiness code?” This is the only place in the entire Bible where we are commanded to love our neighbor, and one of only two places where we are commanded to love the “stranger” (the other in Deut 10:19). Why do these “love” commandments appear in the midst of a host of other commands, from treating animals and servants properly, to refraining from mixing seeds in a field.

            Sacks suggests that there are three different Jewish answers to this question.

            First, the prophetic voice is about how people conduct themselves in society. Are they faithful to God and to one another? Are we acting morally, with concern for the least among us? Moral societies will flourish, immoral societies fail. The Prophets did not make the demand that people love one another. Society requires justice, not love.
            Second, we have a voice of reason, which we see best expressed in Psalms: if we act well, things will go well for us. This is the Jewish version of the quid pro quo, and neither does this voice speak of love.
            Third, and most importantly, we have the Priestly vision of love, which is based on holiness: someone or something that is set apart, distinctive, different. While holiness was initially within the province of the Priests, there were hints in Torah that holiness would extend to all of the People – a nation of priests (​Ex. 19:6).

            We as a People are held to this higher standard. As we read again and again in Leviticus, “Be holy because I, the Lord your God, am holy,” we are reminded that because God loves humanity, we must love humanity as well.  

Ethics Matter

 

Achrei Mot

Lev. 16:1 -18:30

Précis: Achrei Mot begins with Adonai speaking to Moses after the death (achrei mot) of Aaron’s sons. It describes the rituals for Yom Kippur, including the prescribed sacrifices. There are specific details about the purification of the Sanctuary, vessels, and the priests. Following this description, rules for the slaughter of meat (including the prohibition against eating blood) are reiterated. The parasha concludes with a listing of prohibited marriages. 

 

Rabbi Charles P. Sherman has written about the inherent difficulty of this entire parasha (MyJewishLearning.com, 5/3/16). He notes that it contains “violent divine retribution, the slaughter of animals, the sprinkling of blood, sexual perversions, arcane rituals, shame and atonement." It is hard for us to digest these details. Should we care about the “how-to’s” of a sacrificial cult which has been gone for 2,000 years? Do we need to read about details of ritual purification which are also long gone? Do we really need to be reminded to abstain from bestiality?

            He notes that it is easy to respond patronizingly to such texts and to explain them away as remnants of a primitive past. He notes, however, that most of Achrei Mot is concerned with the purity of leaders. Even Aaron must purify himself before engaging in sacrifices. Leaders who seem beyond reproach are subject to the same ethical challenges as all other human beings.

            The sages teach that power can stain those who possess it. These may be financial, ethical, or sexual improprieties among our own Jewish leaders or among the political leaders of the nations in which we dwell.   

            This parasha is in part a warning that no matter how skilled, no matter how politically astute, no matter how successful, and no matter how charismatic the leader may be, ethics matter. As we noted at our recently concluded seders, the story of the Exodus must be told in every generation. The directive of Achrei Mot, for ethical behavior by our leaders, also needs to be reiterated over and over again.

 

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Shabbat HaGadol

 Metzorah

Lev. 14:1-15:33

Précis: The parasha discusses laws for the purification of “lepers” with sacrifice and water. It also discusses growths on walls of a house which cause ritual impurity. The parasha concludes with a discussion of bodily secretions which are another source of ritual impurity

 

            This week, the parasha is read on Shabbat HaGadol, the “Great Shabbat '' immediately before Passover, and I’d like to turn to the upcoming holiday with some thoughts.

            Former JTS Chancellor Arnold Eisen asked, from the persona of the “wicked” son in the Haggadah, what is the point of all of this (JTS Holiday Commentary, 4/15/16)? Why celebrate an event from more than 3,000 years ago (if it even actually happened)? Why does the story have to be retold year after year (even though the Haggadah doesn’t spend much time on the story of the Exodus? Moses isn’t mentioned, and while the plagues are enumerated, they are not discussed).

            Eisen posits that the absence of detail about the Exodus is a clue “that the point of the seder is not to remember what happened in Egypt long ago, but rather to pay closer attention to what is happening here and now.”  We are told in the Haggadah that each individual is to look upon oneself as if he or she had personally come out of Egypt. In other words, the purpose of the seder is to apply the seder to the present day.

            Herein lies a problem. While in general terms we are given direction – slavery to freedom, hunger to plenty – we are not provided with the details needed to achieve the goals. As Eisen notes, “Disagreement among us on that score is inevitable. We must not let it paralyze us.” At our seder this year, we will offer special prayers for the release of hostages and for the safety of the IDF. At the same time, when we start the seder by welcoming all who are hungry to join us, we should not ignore the plight of Palestinians suffering under the rule of Hamas.

            Today, we are confronted with a world even more polarized than the one in which Eisen wrote a mere eight years ago. American politics are suffused with seemingly unbridgeable divides. Israel is isolated from the world, and antisemitism is on the rise everywhere. It might be easy to sink into despair, but even at the worst of times, celebrating the motivation of the Haggadah offers a light in the darkness.

             Finally, as Rabbi Joshua Kulp reminded my congregation at a retreat last weekend, we need to celebrate the achievements of the Founders of Israel, whose brave struggles have led to the creation of a modern, prosperous and worthy state. We cannot fail to acknowledge their stupendous achievements, particularly when Israel is faced by such dangers.

            May your Passover be meaningful and joyous.

New impurities

 Tazria

Lev. 12:1-13:59

 

Précis: Tazria begins with laws concerning the need for ritual purification of women following the birth of children, and the laws of what is usually referred to as “leprosy” of the skin and on garments (although this translation is most certainly erroneous; it appears to refer to an affliction which renders the person, garment, or home ritually impure).

 

Lev.13:1 “Adonai spoke to Moses and Aaron, saying, ‘When a person has on the skin of his body a swelling, a rash, or a discoloration, and it develops into a scaly infection on the skin of his body, it shall be reported to Aaron the priest or to one of his sons, the priests.’”

            These rashes or decolorizations resulted in the ritual impurity of the individual. What is “ritual impurity"? Some commentators suggest that it comes from sin (particularly lashon ha-rah, or evil speech), and therefore must be “healed” before the individual can return to the state of ritual purity necessary for participation in communal worship.

            It’s also clear that it was not the Priest’s job to take care of a medical condition. Rather, it was a step to restore the individual to participation in the community.

            Over the past years, we have seen new and dangerous forms of swelling, rashes and discolorations, be it AIDS, Coronavirus, or new diseases which seem to be emerging due to climate change. If we read this metaphorically, there is yet another disease increasing in frequency and danger: anti-Semitism and Jew-hatred, with a particular castigation of Israel.

            The purpose of these ancient rituals was to restore the individual to the community. We need to find ways to restore others and ourselves to a ritual purity meriting our full participation in our communities and in the world.

Boundaries

Shmini

Lev. 9:1-11:47

 

Précis:  On the final day of the ordination ceremony, Moses instructs Aaron and his sons on the proper rituals. Aaron makes his offering. Aaron’s sons Nadab and Abihu offer “strange fire” before God. They are slain. Moses tells Aaron that he must not engage in normal mourning rituals. The Priests are prohibited from drinking alcohol while they are engaged in their sacred duties.  Next, God tells Moses and Aaron to instruct the people about the animals they are permitted to eat (part of the laws of kashrut). A general warning to guard against defilement and to be concerned about ritual purity is given.

 

Lev. 11:3 -7 “Any animal that has true hoofs, with clefts through the hoofs, and that chews the cud — such you may eat. . .. And the swine — although it has true hoofs, with the hoofs cleft through, it does not chew the cud: it is impure for you.”

 

            The laws of kashrut are introduced in detail in this parasha. Fish and animals are deemed acceptable (kosher) if they meet certain characteristics (fins and scales for fish, chewing cud and split hooves for animals), and specific birds are listed as being acceptable or not. (The Sages argued over these, trying to establish avian characteristics as well, but that is for another d’var).

            The real question we have is why these commandments have been given. Are they mishpatim (which are laws having an understandable meaning) or are they chukot (laws for which there is no true explanation)? The Sages and commentators have disagreed. Some suggest that the laws of kashrut are based on health-related matters (as Maimonides opines). Others disagree.

            Kashrut remains a dividing line between observant and non-observant Jews. Some follow the laws and customs simply because they believe them to be God’s will. Others do so because that’s simply the way they were raised. Some avoid the matters in large part by following a vegan or vegetarian diet. Others maintain kosher homes but feel free to eat non-kosher when not at home. And many other Jews ignore these rules entirely.

            Some have suggested that the purpose of these laws is to prevent substantial involvement with non-Jews through the sharing of meals. They point that many of the details of kashrut observance arose from rabbinic thought during the Hellenistic period, and were intended to keep Jews from assimilation.

            I am personally convinced that the laws of kashrut are really a metaphoric example of the need for humans to observe boundaries. Where we draw those lines may indeed differ, but the need for boundaries in all things is to me self-evident. Not all urges must be satisfied, whether it is in regards to food, relationships, or governance.

Sacrifice

 Tzav

Lev. 6:1-8:36

 

Précis: The parasha begins with Adonai ordering Moses to command (“tzav”) Aaron and his sons concerning offerings. Requirements for the daily offerings, directions for the meal offerings, instructions for guilt-offerings and thanksgiving offerings are described. The parasha then describes the initial offerings of the Tabernacle made by Aaron and his sons following their consecration to priestly service by Moses. 

 

Lev. 6:1-6 “This is the Torah of the burnt-offering... The fire on the altar shall be kept burning, not to go out: the priest shall burn wood upon it each morning… perpetual fire shall be kept burning on the altar, not to go out.”

 

            The phenomenon of animal sacrifices is discussed by Rabbi Sacks (Rabbi Sacks Legacy, 3/30/23), where he notes that Judaism has survived for two thousand years without the practice, which this parasha details so closely. He asks a question many of us do: what was sacrifice in Judaism and why does it remain important, at least as an idea, even today? His response:  We love what we are willing to make sacrifices for. During Temple times, the largely agricultural society in which Jews lived made animal sacrifices important, as an expression of love of God.

            Today, we make sacrifices for those we love, whether it is to a spouse, a parent, a child or a friend. True patriots make sacrifices to the countries they love. In our congregations, we make sacrifices for the benefit of our community. Ours is a religion based on love, and not on fear.

            The Hebrew word for sacrifice, korban, comes from a root meaning “to come, or bring close.” Sacks notes that the name of God used in connection with sacrifices is Adonai (Hashem), which emphasizes God’s aspects of love and compassion. This Name appears 209 times in Leviticus. God’s Hebrew name Elohim, used in connection with justice or distance, is used only 5 time in Leviticus, and always in reference to other nations.  

            In recent centuries, the world often operated on the principle of enlightened self-interest. This created a prosperity never seen before in human history. But part of the social contract underlying this belief was the need to sacrifice to others, be they family or community. It is this latter aspect which seems to be disappearing today around the world, as the needs of what the Bible refers to as “the widow, the orphan, and the stranger” (meaning the least among us) are being transformed into objects of fear and scorn.

            Meritorious sacrifice is an expression of love. It is the gift we bring to what and to whom we love.

 

Faith and Ethics

 Vayikra

Lev. 1:1 - 5:26

 

Précis: The title of the Third Book of the Torah, Vayikra (“And He called”) is usually translated as “Leviticus” in English, from its Septuagint (Greek) name, which in turn is based on the fact that much of the Book concerns ritual sacrifices performed under the auspices of the Levites.

           The word generally used in English for the ritual offerings in the Temple is “sacrifice,” but there is a deeper meaning to be found in the Hebrew word, korban, from a root meaning “to draw closer.” The system of “sacrifices” (“korbanot”) was designed to allow the Israelites to “draw closer” to the Ineffable.

           

Lev. 5:21 “If a person sins and commits a trespass against the Lord by dealing deceitfully with his fellow in the matter of a deposit or a pledge, or through robbery, or by defrauding his fellow, or by finding something lost and lying about it; if he swears falsely regarding any one of the various things that one may do and sin thereby...”

 

            Rabbi Neal Joseph Loevinger discusses the connection between our conduct with others as it relates to our obligations to God (MyJewishLearning.com, 3/15/16).

            This verse begins a discussion of various kinds of property crimes or criminal dishonesty. For example, if a person denied that he had borrowed money from someone, or tried to keep a pledge for a loan once it had been paid back, that person must make full material restitution to the victim of his or her crime, and add a fifth of the value of the property under consideration. But the text tells us that the individual must then atone to God for his or her misdoing.

            Rabbi Akiva asks a great question: Why is a sin against our fellow also a “trespass against the Lord?” He explains that this particular set of verses apply to a relatively small number of cases: those when the creditor and the debtor are the only ones who know of the exchange (i.e., there were no witnesses). However, Rabbi Akiva continues, God sees everything and knows what’s going on in this world, and is the ultimate Witness.  

            Thus, we are reminded that in Judaism, there is no distinction between ethics and faith. In fact, how we treat each other is a direct measure of our faith.

            To illustrate this point, Rabbi Loevinger tells a story:

            Rabbi Shimon ben Shetach, bought a donkey from an Ishmaelite. His students found a precious stone hanging around the donkey’s neck! They told the rabbi, and quoted a verse to prove that God had made this miracle in order to reward the rabbi for his righteousness.

            Rabbi Shimon replied: “I bought a donkey, not a precious stone!” — and went immediately to return it to the man who sold him the donkey. The story ends with the Ishmaelite, grateful and amazed at the rabbi’s honesty, blessing and praising the God of Shimon ben Shetach (Deut. Rabbah 3:3).

            Few of us have the opportunity to return a surprisingly discovered precious gem. But we can remember that there is a Third Party who urges us to be our best selves at all times. To have true faith, one must be ethical to our fellow as well as to God.