Why is it so bad to covet?

Yitro

Exodus 18:1 - 20:23

Précis:  Following last week’s trip through the Red Sea, Moses is reunited with his father-in-law Jethro (“Yitro”) and with his family. Yitro acknowledges God, gives wise advice to Moses about delegating responsibility, and Moses appoints assistants (judges). The Israelites come to the foot of Mount Sinai where, in the ultimate transcendental experience, Revelation takes place as the “Ten Utterances” (Commandments) are spoken to the People by the very Voice of God.

Ex. 20:14 “You shall not covet your neighbor’s house: you shall not covet your neighbor’s wife... nor anything that is your neighbor’s.”

            In Reform Voices of Torah (2/1/10) Rabbi Laura Geller suggests that of all of the Ten Commandments, this one may be the most problematic. She suggests that if we were going to rewrite it today, we might say, “You shall not visit a friend’s home and wish it were yours, or covet his new SUV.”
            The word “covet” is usually defined to “feel inordinate desire for what belongs to another.” While all of the other Commandments relate to actions, this is the one which relates to “feelings.” What is so terrible about wanting something we don’t have?

            Jewish tradition has much to say on the subject. One view (supported by Ramban) is that coveting is the equivalent of action because lusting leads to action (something Christian thinkers seem to have agreed with; some of us may recall the problems that Jimmy Carter ran into when he admitted “lusting in his heart”). If we covet another’s possession, the next step may be an attempt to seize it. Other commentators (e.g., Ibn Ezra) acknowledge that coveting is indeed a feeling, but not all such feelings are improper. For example, one is permitted to envy another’s success at performing mitzvot or studying Torah, for these are attributes which one should also be encouraged to do. 

            Perhaps as perplexing is the statement of the Sages that “to violate the tenth commandment is tantamount to violating all ten.” What is the rationale for this statement? Perhaps it is their belief that coveting leads to violating all of the others. You may want, and then steal, and then murder. Coveting also implies that one is the master of one’s fate, and that the first commandment to recognize God’s sovereignty is also violated when one covets.

             We covet when we compare ourselves to others. Why do they succeed when we don’t? Why do they have health when we don’t? All this leads to jealously and resentment. While jealousy, resentment, and covetousness are natural human emotions, perhaps we are better guided by the wisdom of Pirke Avot (4:1): "Who is rich? He who is grateful for what he has.”

Hold Our Hands Up

B'shalach

Exodus 13:17-17:16

Précis: And when Pharaoh “had let them go” (b’shalach), the story of the Exodus from Egypt is almost concluded. Carrying with them the bones of Joseph and the “spoils of Egypt,” Moses leads the Israelites by way of the Red (or Reed) Sea. They cross the sea ahead of Pharaoh’s pursuing army, which subsequently drowns in the returning waters. Moses sings his triumphant Song of the Sea, and Miriam’s song of joy follows. The Israelites begin to murmur against Moses and Aaron because of a lack of food and water. God provides heavenly “manna” to eat and provides water as well. The Shabbat is introduced as a day of rest, even before it appears in the Ten Commandments. In their first battle led by Joshua, with Amalek, the Israelites are successful as long as Moses’ hands remain in the air, and with the help of Aaron and Hur (who support Moses’ arms), they prevail.

Ex. 17:11-13  “Thus, whenever Moses held up his hand, Israel prevailed; but whenever he let down his hand, Amalek prevailed. But Moses’ hands grew heavy; so they took a stone and put it under him and he sat on it, while Aaron and Hur, one on each side, supported his hands; thus his hands remained steady until the sun set. And Joshua overwhelmed the people of Amalek with the sword."

            

Arnold Eisen, Chancellor of JTS, has written ( 1/20/15 in a JTS weekly commentary), that a major theme of the story of the Exodus, reaching its climax this week, is God’s desire “that Egypt will come to know that I am YHWH.” The Egyptians never do learn, and it seems that the Israelites forget much of the time. As far as we can tell, part of God’s plan seems to require human intervention to carry it out, be it Moses and Aaron or Joshua and all of the People.

            Near the end of this week’s reading, we find the Israelites battling with Amalek. They fight, they die, but God provides mysterious assistance: when Moses’ hands are raised, they prevail, and when his hands drop, Amalek turns the tide of battle. Aaron and Hur raise Moses’ hands until the sun sets and the Israelites finally win the battle.  

            This miracle – if that’s what it was – is an important metaphor. At the Red Sea, God, the Mighty Warrior, fought Israel’s battle for them. Now, because Amalek is the symbol of all that is evil in the world, Israel fight’s God’s battle. Does God really needs help? Is Amalek a power so strong that God alone cannot defeat them? One can wonder at the question, and Eisen suggests that the answer is covenant. It is incumbent upon the Israelites to fight God’s battle – to do good -  and in return redemption will come. God promises to blot out the name of Amalek (meaning all evil) when life will become so sweet and compassionate that even the memory of evil will fade.

            Until that time, human beings like us must face the suffering in the world, as the modern Amalek wrecks hatred and injustice around the world. Like the Israelites at battle, we must oppose the modern Amalek with arms and with passion. The  covenant is still there. The observance of the covenant is a necessary prerequisite to next week’s reading, when we come face to face with Revelation.