Do not wrong another

B’Har

Lev. 25:1 - 26:2

Précis: The parasha begins with a description of the Sabbatical Year and the Jubilee (Yovel) Year. In the 50^th (Jubilee) Year, we are to “proclaim liberty throughout the land” and property is restored to its ancestral owners. The parasha continues with the prohibition against unlimited slavery, as well as the rules for the treatment of those who are slaves.

Lev. 25:14 – “When you sell property to your neighbor or buy any from your neighbor,  you shall not wrong (AL TONU) one another.” 

Lev. 25:17 – “Do not wrong (V'LO TONU) one another; but fear your God, for I am the Lord, your God.” 

            As pointed out by Rabbi Daniel Goldfarb (Torah Sparks, 5/25/16), two important economic principles are set forth in the space of just three verses.

            In the course explaining property sales and other interpersonal actions, the text bars “wronging” others. Goldfarb suggests that this translation is too broad. Citing Rabbi Samson Raphael Hirsch, the first verse means taking advantage of the weakness of another in order to deprive him financially.  In the second verse, the prohibition refers to verbal wrongdoing.

            Jewish law deals extensively with the need for honest dealing in commercial matters, including a ban on deceptive sales practises and a bar against overcharging. The importance of fair dealing in a commercial sense is underscored by a Talmudic dictum (Shabbat 31a) which states that the first question one is asked upon one’s arrival in heaven is whether his business affairs have been conducted with integrity.

            We also know that verbal injuries are viewed very dimly by the tradition. The Sages complain constantly against exploiting another’s weakness or being insensitive to his feelings, noting that the proximity of the phrase “for I am the Lord, your God” accompanies the ban on verbal attacks, rendering them even more important than commercial misdeeds.

            There is much for us to learn from our ancient texts about the need to deal properly with our fellow humans in both commercial and interpersonal relations.

The Universality of God's Benelovence

Emor

Lev. 21:1 - 24:23

Précis: This parasha is divided into four sections. First, it reviews procedures for the Priests to use to remain ritually pure. Second, it outlines the festival and holiday calendar. Third, it explains the use of the oil, and the bread on display on the altar. Finally, there is a brief narrative about a blasphemer who is condemned to death.

Lev. 22:32 - “You shall not profane My holy name, that I may be made holy in the midst of the Israelite people, I Adonai who sanctify you.” 

            The translation of this particular verse hinges on the word “v’nikdashti” (“and I will be made holy”) in the midst of the Israelites. In this translation (remember: translation is always interpretation), we see more than a hint of a relationship (covenant) between God and the Jewish People. We engage in an action (not profaning His name) and He is made Holy. And then He makes us holy.  What are we to make of this to-and-fro of holiness?

            Rabbi Joe Rooks Rapport (Reform Voices of Torah, 4/26/10) points us to the P’sikta D’Rav Kahana, a collection of midrash written in the first century of the Common Era, which states as follows: “You are My witnesses, says the Lord . . . that I am the One; before Me there was no God formed, neither shall there be any after Me” (Isaiah 43:10). Thus said Shimon bar Yohai: ‘If you are my witnesses then I am the One, the first One, neither shall there be any after Me. But if you are not My witnesses, I am not, as it were, God.’”

            Two thousand years ago, Jewish thinkers opined that the Torah taught that God’s holiness – even His Presence in the world – depends on the Jewish People. We can glimpse in this concept Martin Buber’s philosophy of an “I-Thou” relationship, as well as the belief among Kabbalists that God had to diminish Himself in order to leave room for the human spirit. What a burden to carry, but what a privilege as well.

            These past weeks, Abby and I had the blessing of visiting some of God’s most beautiful creations, in Peru and in Ecuador. The Andes, the rivers, the Galapagos Islands, all teemed with life and the diversity of God’s creation. But we also saw the incredible contributions of the indigenous peoples of this area, from agriculture to cities to artistic accomplishment. These civilizations did not recognize our concept of God, yet one cannot leave the area without a belief that their works were imbued with God’s spirit. Yes, Israel has a special relationship with the Creator, expressed in this verse and in the Covenant. But our “special relationship” cannot blind us to the fact that others worship in their own ways, and God’s benevolence can be viewed everywhere.