The need for restraint

Yitro

Ex. 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. 20:13 “You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor.”

            Abravanel, a 15^th century Spanish commentator of note, states “After the admonition not to harm your fellow man in deed, neither his body (You shall not murder), nor his wife (You shall not commit adultery), nor his goods (You shall not steal), comes the admonition not to harm him by word of mouth…This includes, besides bearing false witness, one who mocks his fellow man, slanders and denigrates him, insults him publicly and the like.”

            Here, at the summation of the 10 Commandments, we have a reminder of what the Tradition considers one of the basic ethical mandates of our religious life: restraint in speech and in the conduct of interpersonal relations. To denigrate another is the equivalent of the talking of life, with the taking of property, and with the interference with the marriage of others

            It seems remarkable (if not totally ironic given the nature of our current public discourse) that these Commandments were revealed to the Israelites at Sinai more than 3,000 years ago. At that time, they demanded that the Israelites act with civility, truthfulness, and honesty. Can we not find the ways and the means to honor these same Commandments?

The Human Language of Torah

B'shalach

Ex. 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 against 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. 13:17-18 “Now when Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although it was nearer....so God led the people round-about, by way of the wilderness...”

JTS Chancellor Arnold Eisen has made note of a connection between this week’s opening verse and Revelation at Sinai, which we will encounter next week. (JTS, 1/30/15).

            God did not take the direct route, lest the People lose courage. God accommodates human needs, perceptions, and fears. The connection between divine strategy and human foibles is underlined by the similar sound of the two key words in the passage: God naham (led them) lest Israel yinahem (regret, change heart [Gen. 13:17]).

            The Sages had much to say about this notion of divine accommodation. The very language of our Torah accommodates human understanding through human metaphors which describe God. God by definition is outside of our understanding. Heschel taught that the most common words of Torah, “God said” and “God spoke” are the most difficult words for humans to understand.

            The Sages developed a most significant principle: “Torah is written in human language.” The language of Torah must be understood by indirect means, in roundabout methods, just like the Israelites leaving Egypt.

            This parasha presents some of the most difficult theological issues with which we, as Jews, must wrestle. God has given imperfect human beings free will, and even dominion over nature. We are not puppets on God’s strings. Yet, the Torah insists that God is directly involved in history, perhaps no more notably than in this week’s reading of crossing the Sea.  On another hand, God’s intervention in human affairs is incomplete and unpredictable. We are commanded to seek justice, but He also recognizes our weaknesses.

            As Eisen notes, God may lead with a cloud by day and a pillar of fire by night, but the Israelites must do the walking, and have human guides to show them the route. The cloud and the fire pillar are necessary, but not sufficient. Eisen further suggests that what makes our continued existence possible is (1) tradition, so that we need not reinvent everything in each generation, and (2) the concept of covenant, which requires human beings who have earned the right to make promises by keeping them.

            It is a mystical partnership and ultimately a matter of faith.