Tuesday, August 26, 2014

Pursuit!

Shoftim
Deuteronomy 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. 16:20 “Justice, justice you shall pursue that you may live and inherit the land which Adonai your God gives to you.”

As suggested by Daniel R. Allen (Ten Minutes of Torah 8/26/11), the most important word in the verse is “pursue.” He notes that the S’fat Emet teaches that “There is no final depth or end to justice and truth.” The command here is to pursue justice, not to achieve it. In the final analysis, our tradition suggests that the achievement of justice is God’s responsibility.
            
Nevertheless, we live in a world where human beings face issues every hour and every day. Because we are commanded to “pursue” justice, we must always strive for it, in whatever ways we can, be they political or through acts of tzedakah. We “pursue justice” by supporting the Jewish people here, in Israel, and throughout the world. We “pursue justice” when we work for political candidates who stand for the proposition that a government is best measured by how it treats the least in our society. We pursue justice when we look at our souls and see how we can better serve our loved ones and community members.
            
This parasha ushers in the month of Elul, when we begin to prepare and think about the upcoming Days of Repentences framed by Rosh Hashanah and Yom Kippur. It is a time to rededicate ourselves to pursuit.


Wednesday, August 20, 2014

Love and Tattoos



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 and the curse results 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 Levite, 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. 14:1 “You are the children of Adonai your God. Do not gash yourselves or shave the front of your heads on account of the dead.”

Writing in Weekly Jewish Wisdom (8/12/10) my teacher Erica Brown discusses an emotion appropriate to the season: love. She asks us to consider what does being a child of God have to do with making a bald patch between your eyes?
            In many ancient societies, marking one’s body with the names (or icons) of the deceased was a widespread mourning ritual. This need to demonstrate an attachment is probably what motivates a person to put his beloved “Mom” on his (or her) arm in the growing use of tattoos in our society. Jewish tradition suggests that such attachments are not healthy: our love should not be so great as to do harm to our bodies or ourselves. This verse symbolically states that our devotion to another human being cannot supersede our relationship with God.
            This reminder of the power of love is appropriate during the Hebrew month of Elul, which will begin during this coming week. The word “Elul” can be construed (imaginatively) as an acronym for "I am my beloved and my beloved is mine." This verse, often recited beneath the marriage canopy, is an expression of the mutuality of love, or as Erica Brown calls it, the “reciprocal” nature of love. To be real, love must be mutual and reciprocal, whether between humans and God or between human beings.