The Danger of Intolerance

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 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. 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.”

            Rabbi Joseph Heller has taught an interesting lesson about the verses in this part of the parasha (Distance Learning Project 8/23/03). He notes that this the prohibition from Jews “gashing” themselves has an alternative rabbinic interpretation, based on the same Hebrew root:  that Jews are not to divide themselves by adopting different subgroups with different understandings of the law.  

            Verses almost immediately following delve into the laws of kashrut. As I’ve pointed out before, while the attributes of  kosher land and sea creatures are carefully laid out, the “kosher characteristics” of birds is missing. Instead, we get a list of permissible birds to eat. This became an important issue for European Jews of the 16^th century, when turkey from the New World was introduced, and rapidly became popular. Was turkey kosher? Some authorities, citing Mishnaic sources, found it to be kosher; others, citing Rashi and his school of thought, declared it treif (non-kosher). Eventually, a majority of authorities came to recognize that turkey was indeed kosher.

            This story of the great turkey debate is more than a historical footnote. It is a great example of how Jews deal with the commandment of this verse: "Lo titgodedu" (do not divide into rival groups).

            In every era, there have been major disagreements in practice among and between different Jewish groups, and these disagreements run from the trivial to the fundamental. In recent times in Israel, and in parts of other Jewish communities as well, we see that differences become intolerable to some Jews: they demand separate seating on airplanes and buses, they state that Reform Jews are not really Jews. Intolerance and hatred fuels not only religious differences, but seeps into political action as well, as some Jewish extremists find a religious basis for their heinous attacks on gays and Arabs.

            Rabbi Heller notes, “Jews need to retain the ability to ‘talk turkey’ with those who observe differently, so that we remain one people, more than the sum of our parts, rather than disconnected sects.” On the other hand, with the most extreme elements of self-proclaimed “believers” we must stand and condemn, as has the vast majority of Israeli government and rabbinic authorities.

Doom and Gloom or Faith and Hope?

D’varim

Deuteronomy 1:1 - 3:22

The Book of Deuteronomy (D’varim – “words”) takes the form of a series of lectures by Moses to the People as they prepare to enter the Land. Together, these instructions constitute Moses’ farewell address. D’varim is sometimes called the “Mishneh Torah”, literally, the “second teaching of the Torah” (this is where we get the Greek name of the Book) because it contains many repetitions of previously enunciated laws. The Book has a strong focus on the centrality of the Temple in the Promised Land, as well as many of other rituals found at the center of Jewish life: recitation of the Sh’ma, Birkat Hamazon, Shabbat observance, wearing tallit and tefillin, reciting kiddush on Shabbat, and placing mezuzot on doorposts.

                The Book is also sometimes referred to as the “Priestly Code” by those who ascribe its origin to the Priests of the First Temple era. However, in addition to descriptions of sacrifices and Temple routine, D’varim has two other significant themes: the cosmic relationship between God and the People Israel and the pursuit of social justice in terms of care for the “poor, the widow, and the orphan.” 

                The first parasha recounts the four decades of travel through the wilderness, repeats the story of the spies, deals with the appointment of judges, victories in the wilderness against enemies, and how the conquered land is to be divided. This parasha is read every year on the Shabbat prior to the fast of Tisha B’Av. Since looking at history is a major theme of the parasha, it is certainly an appropriate reading prior to this holiday.

Rabbi Jonathan Sacks, writing in Jewish Ideas Daily (7/17/12) reviews the observances associated with the three weeks between 17 Tammuz and Tisha B’Av, when we remember the destruction of the Temple. One tradition is found in the three special haftarot recited in this period, three examples from the prophets of admonition (the first two from Jeremiah and the third from Isaiah).

               These Jewish prophets were unusual, with no power other than their oratory and vision. In fact, because of their dire messages, they were highly unpopular; Jeremiah was arrested, whipped, and abused, and just managed to escape with his life. 

                Jewish prophets were not engaged in the business of telling the future; the Torah bans soothsayers and oracles. As Sacks notes, Jewish prophecy takes place in “the arena in which the great drama between God and humanity was played out, especially in the history of Israel.”  

                A second element of the Jewish prophets was their understanding that monotheism was directly associated with morality, that idol worship (either physical or metaphorical) was ultimately corrupting to the human spirit.

                Third, they expressed the clear belief that even though Israel would sin and abandon the covenant, God’s love was everlasting, and His promise immutable. Jeremiah is often thought of as the prophet of doom, but such a characterization is incomplete. He also spoke of hope and the inevitability of God’s redemption.

                While our tradition tells us the prophecy ended during the period of the Second Temple, the vision of the Prophets remains applicable to us today. They captured both the sense of doom (an existential threat?) and the sense of redemption (peace and security?). These are aspects of life with which we are all well acquainted today. In this traditional season of admonishment and regret, we cannot forget the message of hope in tomorrow.