Our actions have consequences

Re’eh

Deuteronomy 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; 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: the prohibition against self-mutilation, the biblical basis of the laws of kashrut, tithing so that the Levite, the "stranger, the fatherless, and the widow” are taken care of.  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.

Deuteronomy 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…”

               

                This verse, according to Nahama Leibowitz, z’l  “postulates…the fundamental Jewish principle of free will.”  We are free to choose “good” and to be rewarded, or to choose “evil” and to be punished. I suggest that the concept of human free is the greatest gift of the Jewish People to all of humanity. Before our Torah made this declaration, the world seemed to lack cause and effect; everything seemed to be subject to the whims of the gods who acted with or without any reason. Free will made us responsible for our actions, for better or for worse. Without free will and personal responsibility, justice is impossible. Without free will, we would, like other ancients, simply blame the “gods” or other outside forces for the impacts of the choices we make. But this verse declares unambiguously and clearly that we do have free will. 

               Blessing are promised to us if we follow the commandments. But often, exactly HOW we are to observe the commandment is left unstated by the text. Enter the rabbis.  Just a couple of verses later on, in Deuteronomy 13:1  we read. “Be careful to observe only that which I enjoin upon you: neither add to it nor take away from it.”  The irony of this particular verse is apparent when we look at the remarkable changes in Jewish ritual and practice over the centuries, initiated by the Sages and expanded by Rabbis time and again. What was once required (like animal sacrifice) or permitted (for example, polygamy) has been “taken away” by Rabbinic interpretation and rulings.

               On the other hand, new practices have been “added” by the Rabbis to deal with historical events (such as Chanukah celebrations or the observance of Tisha B’Av) or scientific discoveries (is electricity to be treated like fire? What’s the permitted use of Pyrex or Teflon pots or Shabbat elevators?) In every era, groups of Jews who were equally committed to the vitality and continuity of Jewish life have disagreed over matters of religious practice. This includes Jews in Babylonia and Jews from the land of Israel, Ashkenazim and Sephardim, Hassidim and their opponents, and now the various Jewish sects of the 21st century.

               In many cases, from the completely trivial to the most essential, Jews have not been able to reach consensus on common practices and principles. The process of creating an environment where Jews from different backgrounds can live together, pray together, let alone eat together, can sometimes be daunting. 

               Today, we have an extraordinary wide range of Jewish practices and rituals, to the extent that it seems increasingly difficult (if not presumptuous) to label any one form of Judaism “normative.” Even within the most traditionally observant segments of our Jewish world, serious differences exist about how to live a “torah life.” I would suggest that this great diversity in Jewish ritual practice is perhaps the one “normative” aspect that transcends 3,000 years of belief.  It is vital that we Jews retain the ability to respect other Jews who observe differently, so that we remain one people, more than the sum of our parts, rather than disconnected sects.  May we, together, find unity among our families, within our congregation, and among all of klal Yisrael.

Are you Satisfied?

Ekev

Deuteronomy 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. Moses 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, they should learn the lesson of rebelliousness of their fathers, including the incident of the Golden Calf. Moses reminds the people that he brought down a second set of tablets, which require their continued obedience to God.

Deuteronomy 8:10  “When you have eaten and are satisfied, give thanks to Adonai your God for the good land which He has given you.”

            

             In response to a prior d’var Torah, one of my teachers and correspondents, Rabbi Tzvi Marx, noted that I always seem to find the “bright side” of difficult questions. He the posed me a challenge about the interpretation of this particular verse: what if you have eaten and are not satisfied? Are you nevertheless obligated to be grateful? Is it ill-mannered of you not to be satisfied with what you have received?

            If we expand this concept outside of the specifics of food to all of life’s experiences, we ought to acknowledge that we cannot be grateful for all that happens to us. Not everybody has it so good that he or she can be grateful. Too many are hungry, too many are ill, too many suffer from the ills of the 21st century (and the ills of the 11th century as well!).

            The Talmud tells us of Rabbi Nahum, the teacher of Rabbi Akiva, who was beset by many misfortunes and ills, but responded to all of these misfortunes and setbacks with “gamzu letov” (“this is also for the good”), with the belief that all that occurs is the will of God, and therefore must be good. He repeated the statement so often that he became known as Nahum Ish Gamzu.

             But what does Moses say to those human beings who are not so fortunate? This verse seems to ignore them. Moses assumes that we will (or should) be grateful for what we receive. Should those who suffer feel guilty about their inability to thank God? Or should they rail against the unfairness life presents? How can a parent with a hungry child thank God for what He has provided? I personally reject the lame excuse that “God works in mysterious ways.”

            As is usually the case, Rabbi Marx challenges me with a difficult question. Perhaps I can respond to his hard question by responding that thinking about them is important, whether or not we can come up with satisfying answers. Gam zu letov.