July 31,2007-16 Av 5767
Details,Details!
Our Sidra talks about the small items that ordinary people overlook.
Moshe warns us that the little things can complicate our lives greatly and we must not dismiss their importance.For this reason the whole Torah portion focuses on two events that had serious consequences.
They were the sin of the Golden Calf and that of the spies. These two events caused the generation of the Exodus to be lost and for us to wander an additional 39 years in the Desert .
The immediate question is , these events were major confrontations against G-D and G-D’s directives. So how can you compare them with the small overlooked items?
The answer is that these major rebellions started out with slight
Deviations from the norm. In the case of the Calf, it started with the inquiry as to the whereabouts of Moshe after Moshe , who had been faithful in all that he had predicted,had already told them that he would be away for 40 days . Since Moshe had been accurate before
The people should have assumed that he would follow through.
Furthermore, immediately after the giving of the Ten Statements
At Sinai, the leaders came and asked Moshe to speak to G-D on their behalf as they feared that further contact with G-D would be beyond their capacities.
Now, even though G-D agreed with their request , it was still a small unnoticeable small item of deviance . Instead of being satisfied that
Moshe would be the one to speak with G-D , they should have requested to learn the secrets of Prophecy , so that they too, would one day be capable of what Moshe had achieved. Even if they could never reach that level ,they would be showing that G-D contact was important to them , not just as the source of rules.
Instead they remained satisfied with just learning the external element of the Torah without pursuing its’ essence which is-PROPHECY!
This seemingly small detail snowballed into the Golden Calf directly and indirectly.
(to be continued)
Tuesday, July 31, 2007
Friday, July 27, 2007
VoEschanan,
This week’s Torah Portion always is read during the week of Tisha BeAv which commemorates the destruction of the Bais Hamikdosh.
We have to ask ourselves ,what is the connection between the recounting of the giving of the Decalogue which are commonly called the Ten Commandments, and the destruction of the Temple?
Where in the Decalogue is there a hint for ahavas chinom - love for no reason other than kinship of each Jew for each other ?
What is the relationship if any of any of the themes of the Sidra to the destruction?
We know that the first Temple was destroyed on account of our excessive emulation of the Gentile nations,wanting to be like them and worshiping their g-ds like them. This is the theme of the second Aliyah which is read on the morning of Tisha BeAv.
This by itself fails to explain the innermost relationship with the Torah reading.
The word VoEschanan is said to be one of the words for prayer . It literally means “and I pleaded for Grace”. This means that Moshe had no illusion that his faults were serious. However, since G-D is compassionate perhaps G-D would agree to let Moshe just enter
The Land .
Nonetheless one wonders why Moshe wasn’t more forceful. After all ,
Moshe suffered on account of the Beney Yisroel and was exiled because of his defense of an individual slave . For his efforts Moshe was almost executed and had to be exiled for 68 years according to
Rashi. After all the attacks and embarrassments Moshe received fron the common folk , they are going to enter the Promised Land. Moshe who got them there and agonized and suffered for them so that they could survive ,won’t be able to go!
It doesn’t seem fair! Why didn’t Moshe demand to go by right ?
After his first questioning of G-D’ s ways Moshe learned that G-D was beyond understanding. If by the Divive Judgement he deserved to be denied access , then he couldn’t demand . Rather he pleaded for mercy ! Mercy can trump Justice as it shows a higher level of relationship.
Moshe’s faults weren’t sins in the usual sense . For Moshe would never violate G-D’s rules . The only reason for his early demise and
Burial in the exile have to do with the people not Moshe himself.
Only because the new generation could not relate to Moshe and his level of holiness , did he have to be replaced with Yehoshua.
In that case Moshe asked that even though the judgement was that Moshe could not lead , Moshe was willing to take a secondary position as long as he could merit to do the Mitzvos of Eretz Yisrael.
In the world of G-D, Kindness can overlook sin but cannot tolerate it .
Justice can wipe out sin by punishing it . Only Mercy can tolerate sin and transform it. Moshe was asking for the toleration of his faults so that he could enter the Land . Even though Justice demanded that he had finished his task and what wasn’t completed could be done by another , Moshe argued that his usefulness as a leader wasn’t the only criteria.
Rather, Moshe argued , that he could serve as a stabilizing force and inspiration so that the People of Israel would fulfill their mission in the Land sooner and insure that G-D’s purpose in the world could be met sooner.
G-D answered that although it would be easier for the common folk to obey the Mitzvos if Moshe were still alive, nonetheless a Mitzvoh done out Choice was the superior and desired preference. In other words G-D removed Moshe in order that we serve out of choice not tradition, out of self commitment rather than adherence to family
Practice.
Had Moshe lived on , our fulfillment of the Torah would be suspect if we really meant it. This is the meaning of G-d removed me for your sake in the second verse of the Torah Reading. The usual translation of Vayisabayr means “and He became angry upon me for your sake”.
I believe it means “He transposed me for your sake- G-D removed me, Moshe, so that your Mitzvos will be on the highest level!”
Therefore continues Moshe ,if so Shema -heed the Mitzvos because
Otherwise you will have caused my death for no purpose and you would be deemed responsible for that as well!
This week’s Torah Portion always is read during the week of Tisha BeAv which commemorates the destruction of the Bais Hamikdosh.
We have to ask ourselves ,what is the connection between the recounting of the giving of the Decalogue which are commonly called the Ten Commandments, and the destruction of the Temple?
Where in the Decalogue is there a hint for ahavas chinom - love for no reason other than kinship of each Jew for each other ?
What is the relationship if any of any of the themes of the Sidra to the destruction?
We know that the first Temple was destroyed on account of our excessive emulation of the Gentile nations,wanting to be like them and worshiping their g-ds like them. This is the theme of the second Aliyah which is read on the morning of Tisha BeAv.
This by itself fails to explain the innermost relationship with the Torah reading.
The word VoEschanan is said to be one of the words for prayer . It literally means “and I pleaded for Grace”. This means that Moshe had no illusion that his faults were serious. However, since G-D is compassionate perhaps G-D would agree to let Moshe just enter
The Land .
Nonetheless one wonders why Moshe wasn’t more forceful. After all ,
Moshe suffered on account of the Beney Yisroel and was exiled because of his defense of an individual slave . For his efforts Moshe was almost executed and had to be exiled for 68 years according to
Rashi. After all the attacks and embarrassments Moshe received fron the common folk , they are going to enter the Promised Land. Moshe who got them there and agonized and suffered for them so that they could survive ,won’t be able to go!
It doesn’t seem fair! Why didn’t Moshe demand to go by right ?
After his first questioning of G-D’ s ways Moshe learned that G-D was beyond understanding. If by the Divive Judgement he deserved to be denied access , then he couldn’t demand . Rather he pleaded for mercy ! Mercy can trump Justice as it shows a higher level of relationship.
Moshe’s faults weren’t sins in the usual sense . For Moshe would never violate G-D’s rules . The only reason for his early demise and
Burial in the exile have to do with the people not Moshe himself.
Only because the new generation could not relate to Moshe and his level of holiness , did he have to be replaced with Yehoshua.
In that case Moshe asked that even though the judgement was that Moshe could not lead , Moshe was willing to take a secondary position as long as he could merit to do the Mitzvos of Eretz Yisrael.
In the world of G-D, Kindness can overlook sin but cannot tolerate it .
Justice can wipe out sin by punishing it . Only Mercy can tolerate sin and transform it. Moshe was asking for the toleration of his faults so that he could enter the Land . Even though Justice demanded that he had finished his task and what wasn’t completed could be done by another , Moshe argued that his usefulness as a leader wasn’t the only criteria.
Rather, Moshe argued , that he could serve as a stabilizing force and inspiration so that the People of Israel would fulfill their mission in the Land sooner and insure that G-D’s purpose in the world could be met sooner.
G-D answered that although it would be easier for the common folk to obey the Mitzvos if Moshe were still alive, nonetheless a Mitzvoh done out Choice was the superior and desired preference. In other words G-D removed Moshe in order that we serve out of choice not tradition, out of self commitment rather than adherence to family
Practice.
Had Moshe lived on , our fulfillment of the Torah would be suspect if we really meant it. This is the meaning of G-d removed me for your sake in the second verse of the Torah Reading. The usual translation of Vayisabayr means “and He became angry upon me for your sake”.
I believe it means “He transposed me for your sake- G-D removed me, Moshe, so that your Mitzvos will be on the highest level!”
Therefore continues Moshe ,if so Shema -heed the Mitzvos because
Otherwise you will have caused my death for no purpose and you would be deemed responsible for that as well!
Friday, July 20, 2007
Critique eek?
The Torah portion is the beginning of Moses' critique of our tendencies and actions . One would be hard pressed to find positive , encouraging words until the very end of the Torah. One is almost
ready to say that rebuke and criticism seem to be the Torah way.
Indeed , by being critical of his 3 oldest sons at his deathbed, Yakov helped Levi to change.
By exposing our weaknesses at his end of life , Moshe was encouraging self-evaluation
even while the people would be drunk with their own success in the wars in Eretz Yisroel.
Nonetheless, since it did not seem to alter the ways of the people would we then deem Moshe's efforts to be colored by failure?
Is it possible that the recurrent theme of an entire Book of the Torah would be cast off as useless?
There are three methods of dealing with true criticism.
1)Avoidance- keep away from those situations that cause the conflict or problems to occur.
2)Rooting out - get to the root cause of the problem and changing one's basic reaction to
these problems.
3)Transformation- utilize the bad nature in a positive way.
In general the 3 methods are similar to our 3 branches of the River .Here we are calling this the ART approach - avoid root out and transform . In our first articles we called these methods
by different names- information, inspiration and integration . They are the same and i think ART
is catchier. So let's look at the advice one can give based upon the ART methods.
1) Avoid- Learn about your situations and see the patterns and the warning signs. Avoid the situations that deal with your problems especially if you have failed in the past . This is the Nazirite process- a person who has a drinking problem should become a Nazirite. That is , if you are addicted there is no treatment of moderation for an addictive problem.
2) Root out-Before you get to the addictive stage , learn about yourself and see what are the causes of various natures and how they may be good or harmful. See what ideas and attitudes trigger them.
and work on uprooting those attitudes and negating those ideas . The tools for this is meditation,not just on a positive nature but on the ramifications of these negative ideas and their resultants. Then ,one can focus on the beauty and necessity of the positive traits . In this arena one must also underscore the actions that flow from the positive attitude and do them over and over again until they become easy and second nature.
3) Transform-Transform the negative into a positive . Their is a little known Sefer called Chovat Hatalmidim-
The Responsibility to one's students. The Author was murdered by the Nazis but his legacy lives on . He writes that there are no negative traits in children just in how the trait is used . For example
to be strident and bold to your teachers is a negative. However , used in the promotion of Jewish Issues , Chutzpah and positive forcefulness are absolutely good and necessary.
In my opinion , Moshe was not just criticizing . He was identifying our natures for us and showing how they were just misused . Taken for use in good matters and those very same traits become the plow shears of the Moshiach !
In practical terms see how your bad tendencies ca be used for good and then shoot for the stars!
ready to say that rebuke and criticism seem to be the Torah way.
Still it seems unwise and impractical for such negativity to be issued on the part of Moshe.
Rashi's comments that one must save one's rebuke until one's deathbed so that the receiver of the criticism would understand that there is no ulterior motive except concern for one's future.Indeed , by being critical of his 3 oldest sons at his deathbed, Yakov helped Levi to change.
By exposing our weaknesses at his end of life , Moshe was encouraging self-evaluation
even while the people would be drunk with their own success in the wars in Eretz Yisroel.
Nonetheless, since it did not seem to alter the ways of the people would we then deem Moshe's efforts to be colored by failure?
Is it possible that the recurrent theme of an entire Book of the Torah would be cast off as useless?
There are three methods of dealing with true criticism.
1)Avoidance- keep away from those situations that cause the conflict or problems to occur.
2)Rooting out - get to the root cause of the problem and changing one's basic reaction to
these problems.
3)Transformation- utilize the bad nature in a positive way.
In general the 3 methods are similar to our 3 branches of the River .Here we are calling this the ART approach - avoid root out and transform . In our first articles we called these methods
by different names- information, inspiration and integration . They are the same and i think ART
is catchier. So let's look at the advice one can give based upon the ART methods.
1) Avoid- Learn about your situations and see the patterns and the warning signs. Avoid the situations that deal with your problems especially if you have failed in the past . This is the Nazirite process- a person who has a drinking problem should become a Nazirite. That is , if you are addicted there is no treatment of moderation for an addictive problem.
2) Root out-Before you get to the addictive stage , learn about yourself and see what are the causes of various natures and how they may be good or harmful. See what ideas and attitudes trigger them.
and work on uprooting those attitudes and negating those ideas . The tools for this is meditation,not just on a positive nature but on the ramifications of these negative ideas and their resultants. Then ,one can focus on the beauty and necessity of the positive traits . In this arena one must also underscore the actions that flow from the positive attitude and do them over and over again until they become easy and second nature.
3) Transform-Transform the negative into a positive . Their is a little known Sefer called Chovat Hatalmidim-
The Responsibility to one's students. The Author was murdered by the Nazis but his legacy lives on . He writes that there are no negative traits in children just in how the trait is used . For example
to be strident and bold to your teachers is a negative. However , used in the promotion of Jewish Issues , Chutzpah and positive forcefulness are absolutely good and necessary.
In my opinion , Moshe was not just criticizing . He was identifying our natures for us and showing how they were just misused . Taken for use in good matters and those very same traits become the plow shears of the Moshiach !
In practical terms see how your bad tendencies ca be used for good and then shoot for the stars!
Thursday, July 19, 2007
and nothing but the truth
Today i was confronted by a friend of mine asking about the commandment to kill all the males of Midian while sparing only the very young girls. Then he switched the subject to divorce and the unfair abuse of women inherent in the system.
These are two examples of items that disturb most fair minded people. There is no real answer that will satisfy a modern liberal minded person and certainly not a feminist .So how can i really answer this question without sounding hateful,sexist and abusive?
the answer is that we just don't know what were the circumstances in those times. An example:
Suppose you could go back in time and become the midwife who helped deliver Adolf Hitler, would you today have any remorse about taking his life even though he is newborn?
If you truly knew what was to happen later you would have gladly given yourself up to the authorities in order to save millions of others. If, and i believe they were , these directives to annihilate a certain population came from G-D, then there would be no question of violence or immorality.
The same goes for the the relationship of men with women. Like it or not women are dominated by their men . In this reality the Torah gives women a voice,albeit not the same as that of the man.
This inequality has a way of being balanced within the Jewish household system to the point where most Jewish men are dominated by their spouses. In a society where divorce is rare and people are cared for, the net result is a greater reverence for women rather than abuse. However this must be seen in the context of the family and the various Mitzvos involved in the family structure.
Those who live outside the structure of Jewish family life find that all of the movements for women's rights have not improved the quality of life or families better. Those who chose the route of returning to Jewish roots found a healthier respect for the woman and her role in the family and society.
These are two examples of items that disturb most fair minded people. There is no real answer that will satisfy a modern liberal minded person and certainly not a feminist .So how can i really answer this question without sounding hateful,sexist and abusive?
the answer is that we just don't know what were the circumstances in those times. An example:
Suppose you could go back in time and become the midwife who helped deliver Adolf Hitler, would you today have any remorse about taking his life even though he is newborn?
If you truly knew what was to happen later you would have gladly given yourself up to the authorities in order to save millions of others. If, and i believe they were , these directives to annihilate a certain population came from G-D, then there would be no question of violence or immorality.
The same goes for the the relationship of men with women. Like it or not women are dominated by their men . In this reality the Torah gives women a voice,albeit not the same as that of the man.
This inequality has a way of being balanced within the Jewish household system to the point where most Jewish men are dominated by their spouses. In a society where divorce is rare and people are cared for, the net result is a greater reverence for women rather than abuse. However this must be seen in the context of the family and the various Mitzvos involved in the family structure.
Those who live outside the structure of Jewish family life find that all of the movements for women's rights have not improved the quality of life or families better. Those who chose the route of returning to Jewish roots found a healthier respect for the woman and her role in the family and society.
Wednesday, July 18, 2007
The Truth
There are 3 other methods that are reasonable proofs of the Divinity of the Torah.
Prophecies-the exile and ultimate redemption of the People of Israel has been played out across
the screens of Human awareness during the past century.
The promise that G-D will never completely annihilate us and furthermore will have compasssion upon us and bring us all back to Israel is unfolding right before us. It is only because in the interim ,the state is not yet Religious that makes it seem as if this were just another state improperly placed by the forces of the West.
Yet the very fascination with the Holy Land and all events tied to it show us that there is an apprehension in the world-are they really the Chosen..?The fact that the children of Ishmael oppose us vehemently, not to mention the Vatican in Rome , which may be reverting to its' anti-Jewish tradition at this time are foretold in the various Prophecies.
Also not to be dismissed is the foreknowledge of the Torah that only 4 kinds of animals either only chew their cud that have no split hoof or that has a split hoof but doesn't chew its' cud . This shows an anticipation that would be foolish if it weren't Prophetic.
For the Torah was given in a desert where the animals of the Americas and Australia etc... had not been known to the ancients.
The Learning Process- when learned properly the Torah study experience is exhilarating spiritually. My Brother-in-Law, Professor Jeffery Woolf's response to historical questions was -"when i hear the shiur-lecture from my Rebbe , Rav Soloveichik Z.T.L.,it is like receiving the Torah at Mount Sinai. In other words the learning process actually does something for the student that no college lecture can do. This is
an experience that can only be described vaguely, for there is only one way to really know it and that is by spending time learning yourself.
The Tzaddik- not only do the righteous of each generation inspire, we, who were blessed to see the Rebbe, knew that there is a world of the spirit. We also saw many miracles and Prophecies.
In each generation ,G-D blesses us with leaders where the Divine can be felt or at least the workings of a Divine Providence seen.
Ultimately you the reader must decide which method is best for you. However, know this-most of the substantive objections by the Bible Critics have been either disproven or answered.
A case in point. For nearly 100 years the archaeologists claimed that Joshua could not have captured Jericho because its' artifacts were too old-about 200 years too old to be in Joshua's time. Therefore, they concluded that Joshua claimed a victory that was someone else's.
Prophecies-the exile and ultimate redemption of the People of Israel has been played out across
the screens of Human awareness during the past century.
The promise that G-D will never completely annihilate us and furthermore will have compasssion upon us and bring us all back to Israel is unfolding right before us. It is only because in the interim ,the state is not yet Religious that makes it seem as if this were just another state improperly placed by the forces of the West.
Yet the very fascination with the Holy Land and all events tied to it show us that there is an apprehension in the world-are they really the Chosen..?The fact that the children of Ishmael oppose us vehemently, not to mention the Vatican in Rome , which may be reverting to its' anti-Jewish tradition at this time are foretold in the various Prophecies.
Also not to be dismissed is the foreknowledge of the Torah that only 4 kinds of animals either only chew their cud that have no split hoof or that has a split hoof but doesn't chew its' cud . This shows an anticipation that would be foolish if it weren't Prophetic.
For the Torah was given in a desert where the animals of the Americas and Australia etc... had not been known to the ancients.
The Learning Process- when learned properly the Torah study experience is exhilarating spiritually. My Brother-in-Law, Professor Jeffery Woolf's response to historical questions was -"when i hear the shiur-lecture from my Rebbe , Rav Soloveichik Z.T.L.,it is like receiving the Torah at Mount Sinai. In other words the learning process actually does something for the student that no college lecture can do. This is
an experience that can only be described vaguely, for there is only one way to really know it and that is by spending time learning yourself.
The Tzaddik- not only do the righteous of each generation inspire, we, who were blessed to see the Rebbe, knew that there is a world of the spirit. We also saw many miracles and Prophecies.
In each generation ,G-D blesses us with leaders where the Divine can be felt or at least the workings of a Divine Providence seen.
Ultimately you the reader must decide which method is best for you. However, know this-most of the substantive objections by the Bible Critics have been either disproven or answered.
A case in point. For nearly 100 years the archaeologists claimed that Joshua could not have captured Jericho because its' artifacts were too old-about 200 years too old to be in Joshua's time. Therefore, they concluded that Joshua claimed a victory that was someone else's.
About 10 years ago some people on the dig at Jericho made a startling discovery! There is another layer to Jericho until now undiscovered,that tests out at the time of Joshua. The walls look as if they had collapsed in an earthquake . Jars filled with grain show that the city was destroyed in the springtime exactly as the Book of Joshua describes. In fact college students from all over the world come to help excavate the newly discovered city . Yet the so called enlightened forces of Biblical Criticism and the mass media such as Newsweek ,make themselves unaware of this discovery. In other words , the professors want to disprove the Torah and will not acknowledge their erred assumptions. Truth must be sought not bought .
truth 2
Truth…a
The identifying mark of truth is its’ consistency being the same for all.
Furthermore it remains consistent at all times. The question then is that the Torah has laws that are constrained by time and place . How does this fit in with the concept of a truth that is timeless and all encompassing?
The answer lies in the fact that the Torah has a position on every element of life based upon solid principle. Furthermore, as a person studies the Torah one becomes aware of the inner dimension of the
Torah. In the words of our sages the Torah speaks of the mundane and refers to the sublime . For every element of existence is governed by the same rules only on a higher plane of reality.
This still leaves us with the elusive “but how do I know?” problem.
After all is said and done some of the things we do sound strange .
Some of the laws are difficult and the violence difficult if not impossible for the squeamish like myself.
Before we address difficult laws we must first determine the level of proof that is presented .
A) reliable witnesses - are there any accounts from people who were there?
Answer: The very fact that the people of Israel accepted the Torah to the point that they sacrificed their collective lives for it indicates that this indeed was the oral history of every clan. For you can intimidate
People when they gather , you cannot force them into believing what they know is false .
Al Qaida only is able to garner support for matters which are not contradict able . If they had a history saying that all of the people gathered to see Muhammad on his horse baraq take of to never-neverland then no suicide bomber would go out in the name of Islam because no one but Muhammad ever heard or saw the event or the message from their G-D.
Instead, here the Torah challenges itself by claiming that we all saw it, that if false would undermine the whole belief system!
The fact that in every generation that the masses were totally devoted even to allow oneself martyrdom in order to fulfill something with so seemingly a ridiculous basis is the strongest proof possible.
“But Rabbi give me independent verification”, you might say. The Psalms are filled with references to events in the Torah . So are the Books of the judges and Prophets filled with references verifying the
Events that took place.
Even more impressive is the fact that the Samaritans accepted the Torah almost verbatim as the word of G-D . If there had been the slightest doubt within the minds of the Northern Kingdom’s Priests,
They would not have taught the Samaritans the Torah and to accept it in total. After all, they had been exiled from the Promised Land and supplanted by these very same Samaritans ! Why would they teach them about a Law that had rescinded its’ promise of a land and given it to interlopers. This can only mean that even the Ten Lost Tribes , believed in the redemption from Galut ! Furthermore they believed in every item of the Torah without changing one story or commandment.
Even the prohibition against idolatry and the restrictions against the very nations who lived around Israel were included in the teachings to a foreign group!
Furthermore Immanuel Velikovsky showed how many of the miraculous events recorded in the Torah have their parallels in other
Various cultures from all across. Even small items such as the wars of the four kings against the five kings have been discovered by
Archaeologists.
Still not convinced? Discover the codes and their ramifications. If the Torah were an ordinary man-made document it would still be extraordinary. However, when one sees the complexity of exactitude of terminology and the number of times each character is mentioned
Along with an equal number of activities and laws revealed,then one gets an inkling of the Divine nature of the Torah . The equivalent letter skipping only reinforces what can be seen by any layman.
That is, that the Torah must be divine!
To be continued…
Tuesday, July 17, 2007
truth
Moshe was a stickler for the truth. As such , he wanted that his personal matters be included in the Torah. Because of this, we Jews feel superior in our ideology from other nations, as their heroes never are questioned or criticized.
Rav Avigdor Miller uses this as one of the convincing arguments towards accepting Torah in its'
entirety.This is certainly an argument in favor of the Torah over the Gospels or the Koran. Nonetheless , by itself it does not prove itself. The best known and most convincing argument is that the Torah was seen by an entire nation and never did the nation deny this. In fact all of the deviant members of our people accepted the Torah and rejected the interpreters of the Law.
For example the Cuthians were the Samaritans. They have a Torah that is almost verbatim with ours, the only differences are grammatical. They reject all of the Prophets after the Judges.
The reason being that they were taught by Priests of the Northern kingdom, i.e. the Ten Tribes ,who rejected the primacy of the Davidic Monarchy. The Prophets beginning with Samuel
teach that the legitimate Kins are only from King David. Hence the rejection by the students of King Yerovom-Jeroboam.
Similarly the Sadducees and the Boethians accepted the Written Law but rejected the authority of the Oral Law.Now it would have been simpler for these groups to make up their own new Law. The fact that they resorted to accepting the Torah indicated its' universal acceptance amongst Jews. The only difference between the various groups was how much of the Law they would practice and whether the Torah allowed for somewhat of a deference to the Idolatrous Nations for peaceful co-existence.
Even the early Christians accepted the Torah as the "original communication" between G-D and The Chosen People. Truly , the only explanation as to why these groups accepted the Written Torah in its' entirety despite the troubling entries regarding violence and punishment is only because the people accepted it in total. This serves as verification that the story of the Divine communication at Sinai to all the people was something that they attested to.
Even during the 10Th century rise of the Karaites to prominence , the unquestionably accepted the Torah verbatim!
Contrast this with the Koran and you are forced to conclude that the claim of a G-D speaking to an entire nation at Sinai is verified by these groups acceptance even while they deviated from the norm.Nonetheless, in modern terms this argument lacks the spark of verification as is found within the laboratory. Why can't we put Moshe to the same test for truth as you have with any
theory?
In fact there is a presentation that the Torah has within a written code that is accessible to all.
This is popularly known as the Torah codes . The promoters of these codes claim that given the infinitesimal probability of the codes and their ability to anticipate the future that this is empirical evidence of the Torah's truth .
Many of my colleagues from the scientific and mathematical community reject the codes in their present state.Yet in deference to the many who have seen and studied the Codes,there
is one major benefit in today's frank discussion in the pursuit of truth.
That is that the discovery verifies a whole set of claims regarding the Torah that to this date had not been seen.
Rav Avigdor Miller uses this as one of the convincing arguments towards accepting Torah in its'
entirety.This is certainly an argument in favor of the Torah over the Gospels or the Koran. Nonetheless , by itself it does not prove itself. The best known and most convincing argument is that the Torah was seen by an entire nation and never did the nation deny this. In fact all of the deviant members of our people accepted the Torah and rejected the interpreters of the Law.
For example the Cuthians were the Samaritans. They have a Torah that is almost verbatim with ours, the only differences are grammatical. They reject all of the Prophets after the Judges.
The reason being that they were taught by Priests of the Northern kingdom, i.e. the Ten Tribes ,who rejected the primacy of the Davidic Monarchy. The Prophets beginning with Samuel
teach that the legitimate Kins are only from King David. Hence the rejection by the students of King Yerovom-Jeroboam.
Similarly the Sadducees and the Boethians accepted the Written Law but rejected the authority of the Oral Law.Now it would have been simpler for these groups to make up their own new Law. The fact that they resorted to accepting the Torah indicated its' universal acceptance amongst Jews. The only difference between the various groups was how much of the Law they would practice and whether the Torah allowed for somewhat of a deference to the Idolatrous Nations for peaceful co-existence.
Even the early Christians accepted the Torah as the "original communication" between G-D and The Chosen People. Truly , the only explanation as to why these groups accepted the Written Torah in its' entirety despite the troubling entries regarding violence and punishment is only because the people accepted it in total. This serves as verification that the story of the Divine communication at Sinai to all the people was something that they attested to.
Even during the 10Th century rise of the Karaites to prominence , the unquestionably accepted the Torah verbatim!
Contrast this with the Koran and you are forced to conclude that the claim of a G-D speaking to an entire nation at Sinai is verified by these groups acceptance even while they deviated from the norm.Nonetheless, in modern terms this argument lacks the spark of verification as is found within the laboratory. Why can't we put Moshe to the same test for truth as you have with any
theory?
In fact there is a presentation that the Torah has within a written code that is accessible to all.
This is popularly known as the Torah codes . The promoters of these codes claim that given the infinitesimal probability of the codes and their ability to anticipate the future that this is empirical evidence of the Torah's truth .
Many of my colleagues from the scientific and mathematical community reject the codes in their present state.Yet in deference to the many who have seen and studied the Codes,there
is one major benefit in today's frank discussion in the pursuit of truth.
That is that the discovery verifies a whole set of claims regarding the Torah that to this date had not been seen.
According to the Midrashim, the Torah is the blueprint of the cosmos. In the words of the Zohar Istakeyl BeOrayso UBorO Almo -G-D peered in the Torah and through the blueprint of the world in the Torah created the world . This would mean that everything in the world should have a root in the words of the Torah. Until now this was scoffed at. Today there is serious discussion of this very item through the discovery of the Codes.
(to be continued )
Monday, July 16, 2007
Acid and rebuke
Rebuke has to be distinguished from criticism as to criticize is to demean, to rebuke is to hold the person to a higher standard. Nonetheless , the desire to rebuke must be severely limited as the negative results of rebuke may outweigh the positive.
Nonetheless, the Halacha is that where there is a Torah violation one must rebuke.
This is ineffective in today's generation as most people have convinced themselves that you can create your own standards to be judged by and free yourself from your religious obligations.
There is only one area in which i come on strong and it is in determining your Jewish standards and identity. You must ask yourself is this true? If it is true it is relevant now and if it is false then it has no meaning,sentimental or otherwise. You must be willing to look at your Jewishness and say-OK,is this just because of some nostalgia or is this real?
I have often wondered why intelligent people are impressed only by the sound of a speaker as opposed to what he says and the opulence of a building and not examine what it stands for.
The whole movement to change Jewish Religious practices is a dismal failure. The question for a thinking Jew must be:" is this a fairy tale or is this true?" If it is true, how much can i do to keep this with me and my family for the next generation?
Remember, today it isn't how much you do but the basic belief system behind it.
It isn't your involvement per Se that will last but the conviction that this is real and you are committed with your life to defend it.
There are new winds afoot in the outside world that are indicative of a return to fundamentals and a rejection of relativism. The reinstatement of certain prayers
in the Catholic Mass,even though it does not demean Jews, nonetheless is an indication of a return to original tradition. The Muslims have in their own violent ways made this the only course available. For in their violence lies a grain of truth. That is, that a relative truth that is OK for you is not really good enough. It either is true totally or it is false. they have opted to believe without knowledge fed by the hatred and delusions of their clerics. Nonetheless , they call out to others that what is believed must be considered true and followed with all our life's powers or it is false and thrown out as a remnant of times past.
We are either current or history. We must decide what we are. In order to reach the proper conclusion we must know the facts . Only upon examining facts can we
hope to conclude truth or whim.
I believe totally that this can be achieved by our young people today for the truth is open for all to see. Falsehood must also be opposed not because it makes you feel better but because truth is what all of mankind deserves. Those who have the knowledge are obligated to share it with the whole world. Let us make a forum for truth and let the chips fall where they may!
Nonetheless, the Halacha is that where there is a Torah violation one must rebuke.
This is ineffective in today's generation as most people have convinced themselves that you can create your own standards to be judged by and free yourself from your religious obligations.
There is only one area in which i come on strong and it is in determining your Jewish standards and identity. You must ask yourself is this true? If it is true it is relevant now and if it is false then it has no meaning,sentimental or otherwise. You must be willing to look at your Jewishness and say-OK,is this just because of some nostalgia or is this real?
I have often wondered why intelligent people are impressed only by the sound of a speaker as opposed to what he says and the opulence of a building and not examine what it stands for.
The whole movement to change Jewish Religious practices is a dismal failure. The question for a thinking Jew must be:" is this a fairy tale or is this true?" If it is true, how much can i do to keep this with me and my family for the next generation?
Remember, today it isn't how much you do but the basic belief system behind it.
It isn't your involvement per Se that will last but the conviction that this is real and you are committed with your life to defend it.
There are new winds afoot in the outside world that are indicative of a return to fundamentals and a rejection of relativism. The reinstatement of certain prayers
in the Catholic Mass,even though it does not demean Jews, nonetheless is an indication of a return to original tradition. The Muslims have in their own violent ways made this the only course available. For in their violence lies a grain of truth. That is, that a relative truth that is OK for you is not really good enough. It either is true totally or it is false. they have opted to believe without knowledge fed by the hatred and delusions of their clerics. Nonetheless , they call out to others that what is believed must be considered true and followed with all our life's powers or it is false and thrown out as a remnant of times past.
We are either current or history. We must decide what we are. In order to reach the proper conclusion we must know the facts . Only upon examining facts can we
hope to conclude truth or whim.
I believe totally that this can be achieved by our young people today for the truth is open for all to see. Falsehood must also be opposed not because it makes you feel better but because truth is what all of mankind deserves. Those who have the knowledge are obligated to share it with the whole world. Let us make a forum for truth and let the chips fall where they may!
Rebuke
The process of criticism is so pervasive that most of us have grown weary of rebuke.
We feel almost entitled to do as we please . Yet the Talmud in Tamid says that sincere critique is what puts people into their proper place . The one doing the exhorting is rewarded to be near G-D.So why do we despise such men today?The answer lies in the fact that those who criticize today aren't righteous men. rather they are sadists who look for a legitimate way to making others suffer!
So why did Moshe choose the route that was unpopular and ultimately ineffective?
Because when the critique is true and not demeaning, then the person being berated feels the truth and acts accordingly . In that case the rebuker has done the other person a tremendous favor.
Moshe did this not because he wished to scold . Rather he wanted to elevate us even during the last 40 days of his life.His hopes partially came true and that generation entered the Promised Land on the mission that Moshe had made them ready for.
Friday, July 13, 2007
MaimonedesThe
WE are reminded by the Rebbe often in his talks that the times reflect the events that take place in the Torah and that our job is to examine the Divine Providence of this relationship and give meaning and direction to our lives.
This means that life in our world reflects and is given impetus by the Torah reading of the week and more specifically the daily Torah portion. Foe example yesterday , Thursday's reading, deals with the Biblical borders of the Promised Land. One of the unremarkable details to the casual reader is that the Sea of Galilee called the Kineret,is placed entirely in the Promised Land's side of the border,despite lying between the Promised Land and the captured areas which were also part of ancient Israel.
On Thursday we were honored worldwide by the collective syum or conclusion of the entire Book of the Mishneh Torah ,known in Torah Circles as the main work of the Rambam-Maimonedes.
What is the connection between the Promised Land and the conclusion of Maimonedes' Magnum Opus? Maimonedes is buried in Tiberius near the very Kineret mentioned here!
What is the topic of the last Halachot of Maimonedes' work?
The coming of Moshiach to reinstate all of the Laws of the Torah mentioned in his work. Among the Commandments to be re instituted are the Laws of the Shemita and Jubillee years. These laws have different application with respect to the Promised Land and all other lands captured by Jewish Kings including Moses'captured lands.
This comes the same day as a report that the UN cartographers have decided that a portion of the Golan belongs to Lebanon. This means that the Torah is stating that the boundaries of Israel
which Halachically include the Shaba farm, are immutable and no amount of sabre rattling will change that.
What are our obligations after reading the Torah , Maimonedes and the newspaper, or not in that
order? We must affirm our unshaken Faith that the Holy Land -all of it is ours and that if and when it shall come into our hands we will not deliver it back to the nations who violently took them from us. We are not to attack other nations in the interim for those territories until Moshiach comes and will lspeak in G-D's name and reclaim our rightful place.
In the interim , our job is to keep the Mitzvas as best as we can. For until Moshiach comes the Laws of Shmita and Yovel and the Temple are not operable. Our main activity should be Ahavas Yisroel which includes making every Jew and lehavdil Goy aware that the ways of Torah are the ways of kindness and compassion. We must teach the world the value of life even while we champion the pursuit of Truth. That is that the whole world is not on automatic pilot and that there is
Force that directs all, whose Commandments and Moral teaching He Gave in the Torah.
The same day, we read of the clay tablet that confirms the identity of an insignificant player of the history of the Temple's destruction. We see from here that all the minor details of the Torah are exact. So Too , how much more so are the major teachings true and incumbent upon the whole world to follow.
This means that life in our world reflects and is given impetus by the Torah reading of the week and more specifically the daily Torah portion. Foe example yesterday , Thursday's reading, deals with the Biblical borders of the Promised Land. One of the unremarkable details to the casual reader is that the Sea of Galilee called the Kineret,is placed entirely in the Promised Land's side of the border,despite lying between the Promised Land and the captured areas which were also part of ancient Israel.
On Thursday we were honored worldwide by the collective syum or conclusion of the entire Book of the Mishneh Torah ,known in Torah Circles as the main work of the Rambam-Maimonedes.
What is the connection between the Promised Land and the conclusion of Maimonedes' Magnum Opus? Maimonedes is buried in Tiberius near the very Kineret mentioned here!
What is the topic of the last Halachot of Maimonedes' work?
The coming of Moshiach to reinstate all of the Laws of the Torah mentioned in his work. Among the Commandments to be re instituted are the Laws of the Shemita and Jubillee years. These laws have different application with respect to the Promised Land and all other lands captured by Jewish Kings including Moses'captured lands.
This comes the same day as a report that the UN cartographers have decided that a portion of the Golan belongs to Lebanon. This means that the Torah is stating that the boundaries of Israel
which Halachically include the Shaba farm, are immutable and no amount of sabre rattling will change that.
What are our obligations after reading the Torah , Maimonedes and the newspaper, or not in that
order? We must affirm our unshaken Faith that the Holy Land -all of it is ours and that if and when it shall come into our hands we will not deliver it back to the nations who violently took them from us. We are not to attack other nations in the interim for those territories until Moshiach comes and will lspeak in G-D's name and reclaim our rightful place.
In the interim , our job is to keep the Mitzvas as best as we can. For until Moshiach comes the Laws of Shmita and Yovel and the Temple are not operable. Our main activity should be Ahavas Yisroel which includes making every Jew and lehavdil Goy aware that the ways of Torah are the ways of kindness and compassion. We must teach the world the value of life even while we champion the pursuit of Truth. That is that the whole world is not on automatic pilot and that there is
Force that directs all, whose Commandments and Moral teaching He Gave in the Torah.
The same day, we read of the clay tablet that confirms the identity of an insignificant player of the history of the Temple's destruction. We see from here that all the minor details of the Torah are exact. So Too , how much more so are the major teachings true and incumbent upon the whole world to follow.
Tuesday, July 10, 2007
Flockland
Tamuz 25,5767
July 11, 2007
Fenced in Flocks
The Torah tells us that the Tribes of Reuben and Gad approached Moshe to request the following consideration. The people of Israel had just defeated two warrior nations , the Amorites and the Bashan Amorites . Their territories were ideal for grazing sheep and these two Tribes were blessed with huge flocks . It would only be natural that they should request that these lands be given to them as their inheritance instead of the more agricultural West side of the Jordan.
Instead of understanding their position, Moshe attacks them as being
As rebellious as the spies who destroyed our motivation to enter the Promised Land . They responded that they had no intention of removing themselves from their brothers’ battles. They were prepared to fight at the vanguard of all the battles. In fact they will not return to their homes until every tribe had conquered its’ territory and divided it, a process that took 14 years to complete!
In other words, the 2 Tribes of Reuben and Gad were willing to forgo being with their families for 14 years while the battles for the Holy Land were being waged. This seems to be a great sacrifice for them.
Surely Moshe as a leader of men and the greatest Prophet should have seen their sincerity . So why did he attack them as he did ?
Reuben was Yaakov’s firstborn and theoretically entitled to the choicest part of the Land. Gad too had a claim as his fighters were the best in hand to hand combat and therefore could argue that the main spoils of war should be his .Moshe sensed that at the core this was the true motivation of these Tribes. They really felt that they had earned these Lands and the others would have to make do with what was left . Even if these Lands weren’t choice parcels, the very fact that these 2 Tribes were already in their homes was a blow to the others who still had nothing to show for 40 years of tears and sorrow.
Yes, the Reubenites believed there was nothing wrong with their request. However, they could have allowed G-D to decide which Land would be theirs. The very fact that they asked when others didn’t indicates a lack of Faith as well as an insensitivity to the reaction of others!
This was Moshe’s intuitive insight into their request . Notwithstanding anything they did afterwards, the die was cast and the Reubenites and Gad remained aloof from the goings on in the rest of the Land. They were also the first to be exiled. Those who wanted the Land because it was Promised to us remained the longest.
Amongst the tribes Yehuda desired the Holy Land most together with Benjamin, the only of the brothers to be born in Israel . They remained the longest and it was their Kingdom that returned after the first Exile.
Monday, July 9, 2007
Our Trip?
The Torah portion recounts all the places we camped, in our travels through the desert for 40 years. Why must we read about it every year? isn't once a lifetime enough? Isn't this boring to our children-even to us it seems tedious!
We are told by our teachers that everything in Torah has a direct relevance to our lives especially during the week we read that particular Torah portion . So what is our lesson here?What profound or entertaining insight can i give myself , much less my snoring listeners and napping readers?
Summertime is a time we all travel in order to spend time with our families in order to get away from it all ! The Torah says we aren't traveling to get away , we are traveling towards the Promised
Land . With that in mind we have to assess as to whether we are traveling in the right direction.
Sometimes our travels take us from our goal , at which point we must try to right our moral compasses or re-evaluate our goals. This is why we talk about travel at this point of the year since we think about our plans to see new things and experience new delights at this time.
We are told by our teachers that everything in Torah has a direct relevance to our lives especially during the week we read that particular Torah portion . So what is our lesson here?What profound or entertaining insight can i give myself , much less my snoring listeners and napping readers?
Summertime is a time we all travel in order to spend time with our families in order to get away from it all ! The Torah says we aren't traveling to get away , we are traveling towards the Promised
Land . With that in mind we have to assess as to whether we are traveling in the right direction.
Sometimes our travels take us from our goal , at which point we must try to right our moral compasses or re-evaluate our goals. This is why we talk about travel at this point of the year since we think about our plans to see new things and experience new delights at this time.
Let's focus on the importance of our life's goals and see what our activities are leading us to.
Friday, July 6, 2007
The whole story of Pinchas is filled with question and gore. How is it that we laud a person for killing, even if justified? The Torah seems to make a point of Pinchas by singling him out to receive a special Blessing. What happened with Moshe when he killed the Egyptian beating the poor slave? Exile, brushes with death and no acknowledgement. When Moshe confronted Og or Sichon he isn't praised. Why is this act of Pinchas any better than Moshe's act of self-sacrifice?
Now this didn't happen automatically. For a person is born with a unique Soul, different from those who preceded him. Therefore Pinchas was born with a different Nefesh . In fact he is identified as having the same Nefesh as his grandfather Aharon. Aharon's nature was to be gentle and to negotiate with others, with the assumption that people are reasonable. Aharon as was Pinchas, was a man of peace. When Pinchas tried to stop Zimri by his words , he was confronted with the dilemma of dealing with a crisis of great magnitude and with a nature that wasn't working. Try as he may, the Tribes belittled his entreaties to refrain from public immorality which led to idolatry.
In his realization of the impossibility of his standard way to work and seeing that action had to be taken immediately,or else more tens of thousands would die,Pinchas acted.
When a person does a Mitzva the same way that a Tzaddik did before him, then the Tzaddik literally engarbs himself the Soul of the doer of the Mitzvah. Pinchas was now doing Mitzvos in the way Nadav and Avihu did Mitzvos. As they were his inspiration, they entered his body to assist him in the process. When he killed Zimri the souls of the side of Gevurah were attached to Pinchas' soul. At this point Pinchas corrected the defect, if we could say this, of his grandfather Aharon!
For we are left scratching our heads, as to why Moshe hit the rock and Aharon is punished?!
The answer lies in G-D's expectations of us. G-D wanted Moshe to speak to everyone. Moshe was a man of action. If there was injustice Moshe fixed it. If there was an evil ruler, Moshe would destroy him and his army. If there was a scoffer he had to be dealt with severely. This approach is not the Torah approach, for Derochehu Darchey Noam-Her ways are pleasant.Moshe who had a tendency for Gevurah had to learn to deal kindly with people and Aharon who was the epitome of sweetness had to be tough.When Moshe hit the rock he was reverting back to the old Moshe . Aharon who saw Moshe get angrier and angrier as the scoffers taunted him,should have stepped in and reprimanded them . In this way he would have stopped Moshe from expressing his impatience and anger. For Aharon could never be as tough as Moshe. In the process both Moshe and the people would be spared for their errors. For Moshe was told that his primary method had to be with love and kindness. The people on the other hand were out of line. Miriam their sister had just died and they denied Moshe even a few moments to mourn her!
Thus when there was no choice but to be tough , Aharon reverted back to gentleness and understanding, ineffective with scoffers. This was why he was held back in the desert. For in the future, the people would need a firm but gentle hand. The toughness of Moshe was too much and the gentleness of Aharon was ineffective.
Therefore when Pinchas embraced toughness, he was correcting the weakness of his grandfather's love and kindness!
Since he went against his very nature in his attack on Zimri, this is praiseworthy. a man with Moshe's temperament can't be praised for that which is natural. Moshe is glorified for his prayers for Compassion , for his love of Israel. Pinchas was praised for having done what was abhorrent to him in order to save everyone else!
The Torah calls Pinchas the son of Elazar, the son of Aharon-Aaron. Now we knew this before,so why is it necessary to state the obvious?
The Kaballah tells us that Pinchas inherited the nefesh-soul of his uncles Nadav and Avihu, who in turn had inherited the Nefesh of Adam, as well as the Nefesh of Kayin- Cain. This is also the soul of EliJah the Prophet. For this reason the Rabbis say, that Pinchas is Elijah!Now this didn't happen automatically. For a person is born with a unique Soul, different from those who preceded him. Therefore Pinchas was born with a different Nefesh . In fact he is identified as having the same Nefesh as his grandfather Aharon. Aharon's nature was to be gentle and to negotiate with others, with the assumption that people are reasonable. Aharon as was Pinchas, was a man of peace. When Pinchas tried to stop Zimri by his words , he was confronted with the dilemma of dealing with a crisis of great magnitude and with a nature that wasn't working. Try as he may, the Tribes belittled his entreaties to refrain from public immorality which led to idolatry.
In his realization of the impossibility of his standard way to work and seeing that action had to be taken immediately,or else more tens of thousands would die,Pinchas acted.
When a person does a Mitzva the same way that a Tzaddik did before him, then the Tzaddik literally engarbs himself the Soul of the doer of the Mitzvah. Pinchas was now doing Mitzvos in the way Nadav and Avihu did Mitzvos. As they were his inspiration, they entered his body to assist him in the process. When he killed Zimri the souls of the side of Gevurah were attached to Pinchas' soul. At this point Pinchas corrected the defect, if we could say this, of his grandfather Aharon!
For we are left scratching our heads, as to why Moshe hit the rock and Aharon is punished?!
The answer lies in G-D's expectations of us. G-D wanted Moshe to speak to everyone. Moshe was a man of action. If there was injustice Moshe fixed it. If there was an evil ruler, Moshe would destroy him and his army. If there was a scoffer he had to be dealt with severely. This approach is not the Torah approach, for Derochehu Darchey Noam-Her ways are pleasant.Moshe who had a tendency for Gevurah had to learn to deal kindly with people and Aharon who was the epitome of sweetness had to be tough.When Moshe hit the rock he was reverting back to the old Moshe . Aharon who saw Moshe get angrier and angrier as the scoffers taunted him,should have stepped in and reprimanded them . In this way he would have stopped Moshe from expressing his impatience and anger. For Aharon could never be as tough as Moshe. In the process both Moshe and the people would be spared for their errors. For Moshe was told that his primary method had to be with love and kindness. The people on the other hand were out of line. Miriam their sister had just died and they denied Moshe even a few moments to mourn her!
Thus when there was no choice but to be tough , Aharon reverted back to gentleness and understanding, ineffective with scoffers. This was why he was held back in the desert. For in the future, the people would need a firm but gentle hand. The toughness of Moshe was too much and the gentleness of Aharon was ineffective.
Therefore when Pinchas embraced toughness, he was correcting the weakness of his grandfather's love and kindness!
Since he went against his very nature in his attack on Zimri, this is praiseworthy. a man with Moshe's temperament can't be praised for that which is natural. Moshe is glorified for his prayers for Compassion , for his love of Israel. Pinchas was praised for having done what was abhorrent to him in order to save everyone else!
Monday, July 2, 2007
Zealot
The image of Pinchas spearing zimri and kozby bring reminisces of the al-qayda organization.
How do we distinguish between them?
The main goal of a Kohain is to sustain and build life . The focus of the terrorist is to revel in the destruction of life, especially if that life's mode of living is seen as objectionable. Pinchas did not go out to try and shishkabob a sinner . Rather , he saw a breach in Torah observance that was causing an obvious plague and he set out to stop it. If he couldn't get the people to listen he would act! But how would he get every one's attention? How could he even get people's ears?
The opportunity came with zimri . Zimri was the chief of the tribe of Shimon . He thought that by bringing the harlot before the elders and challenging them to find a prohibition would help in avoiding the execution of many thousands of the Shimonites for worshiping the Peor Idol upon their contact with the Midianite women.
Instead of pleading for mercy, claiming that the boys had become deranged, he proceeded to
trivialize their sins. This would only encourage further sins to take place and the slippery-slope downwards had already been set into motion.
Out of care and love for Israel , Pinchas acted , not out of violence but out of love for his Fellow.
The attack on Zimri wasn't out of hatred or jealousy as is often the case with zealots.
Since the motive was love for life, the violence of the act tempered Justice with Mercy. Justice ha d been meted out in order to spare the rest of the plague that would have destroyed everyone.
How do we distinguish between them?
The main goal of a Kohain is to sustain and build life . The focus of the terrorist is to revel in the destruction of life, especially if that life's mode of living is seen as objectionable. Pinchas did not go out to try and shishkabob a sinner . Rather , he saw a breach in Torah observance that was causing an obvious plague and he set out to stop it. If he couldn't get the people to listen he would act! But how would he get every one's attention? How could he even get people's ears?
The opportunity came with zimri . Zimri was the chief of the tribe of Shimon . He thought that by bringing the harlot before the elders and challenging them to find a prohibition would help in avoiding the execution of many thousands of the Shimonites for worshiping the Peor Idol upon their contact with the Midianite women.
Instead of pleading for mercy, claiming that the boys had become deranged, he proceeded to
trivialize their sins. This would only encourage further sins to take place and the slippery-slope downwards had already been set into motion.
Out of care and love for Israel , Pinchas acted , not out of violence but out of love for his Fellow.
The attack on Zimri wasn't out of hatred or jealousy as is often the case with zealots.
Since the motive was love for life, the violence of the act tempered Justice with Mercy. Justice ha d been meted out in order to spare the rest of the plague that would have destroyed everyone.
When someone reluctantly acts violently to save the innocent bystanders, it isn't an act of zealousness. It is tough love!
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