Kaisipang Hudyo sa Mga Kawikaan 20:10: Akeidat Yitzchak

(1) There are two groups of people observing mitzvot. One group is so preoccupied with trying to understand the will of G'd, that even if the mitzvot had not been given, they would have divined most of them themselves, and proceeded to observe them. This is the group of people from whom potential leaders are drawn. They are,alas, few in number. The second group is the group that comprises the vast majority of people. These people observe the mitzvot because they are afraid that non observance will make them liable to punishments, to physical afflictions. They are not really concerned with any considerations beyond that. Among these two categories, some will attempt to understand the deeper meaning behind the mitzvot, whereas others content themselves with simply performing them, fearing retribution. Even among the latter group, some will be more afraid of retribution for non observance of certain commandments. They will be less concerned with the fear of retribution for transgressing some other injunctions in the Torah. It is in the nature of things that if one expects people to observe the commandments out of comprehension, the objectives should be stated first. The specifics of the observances should follow afterwards. For those who observe out of a sense of fear, the presentation of what is demanded of them should be stated first, the objectives of the legislation would be mentioned only at a later stage. Since the revelation at Mount Sinai was the site at which all of the people were assembled, the order of the prohibitions was directed first and foremost at this largest group of people, and in G'ds own words. This was to instil fear in them. Here, in Parshat Kedoshim however, when Moses is to address the beney yisrael, i.e. the elite of the people, the positive aspect of what is to be accomplished is stressed first, namely the objective of achieving holiness. Subsequently we progress to the relationship between father and mother, a subject which had been mentioned at Sinai only after conclusion of the obeisances that related to poor relationship vis a vis G'd. (2) When one uses logic, the respect due to parents leads one to respect the Creator and the Sabbath which testifies to the work of the Creator. This in turn leads one to deny the claims of any other deities. The testimony offered by not working on the Sabbath extends to total recognition of the Creator, and it brings in its wake reminders not to serve or fabricate images, not to have recourse to them in any shape or form. The prohibition not to make images, also extends to the minting of images on coins, which are treated by so many as objects of worship. Truly good Jews, of course, will not make gold their idol nor glory in their material wealth. When they offer a sacrifice, they will be sure to do so from pure motives. All of these things are the outcome of an approach to the service of G'd that does not stem from fear of punishment. (this accounts for the sequence 19, 1-6) When we are told by the Mishnah in Avot 2,4, "make His will like your will, so that He will make your will like His will," the meaning is as follows. If you carry out His wishes with the fervour that you normally reserve for carrying out your own wishes, then He will help you divine what is really His will. The daily practice of performing His mitzvot with understanding, will eventually enable us to know instinctively what His will would be (in matters we have not yet been taught) The Mishnah in Avot goes on to say "set aside your will in favour of His will, so that He may set aside the will of others on account of your will. In matters of wishes for mundane matters, such as your desire for women, property to be acquired illegally or immorally, curb your wishes, since such a desire is really an expression of your evil urge, and turn your wishes into permissible channels. In turn, He may influence those who possess the objects that you desire, but refuse to part with them, and you will find former obstacles to your attaining your desires removed. Biblical examples of vain attempts to achieve objects of one's desire by illegal means, are Adoniah's bid to succeed to his father David's throne. (Kings I 1,5-45). Another example is Absalom's rebellion. (Samuel II chapter 17) On the other hand, the fact that David suffered initial setbacks at the hands of Saul, but became king, shows that the prescription offered in Avot is valid. Batsheva, who had acted prematurely, almost came to fatal grief in her haste to meet her destiny. In Psalm 37, David expresses it in these words "seek bliss for yourself with the Lord, and He will give you the desires of your heart." Since the Talmud in Zevachim 29, tells us that the offerings mentioned here are discussed in terms of the motivations that prompted them to be offered, this proves the thrust of the whole Parshah in the direction we have stated. In all these undertakings, once you have embarked on your career i.e. farming, you will be concerned with those who are less fortunate, sharing with them part of your harvest. (19,9-10) Once you have been trained to give away some of what is yours, you will certainly not be likely to steal from others, cheat, swear false oaths and thereby desecrate the name of G'd. (verses 11-13) On the contrary, because of your highly developed sensitivity towards the need of the poor, you may have become prejudiced in favour of the poor, and need to be reminded not to err in that direction either. (verse 15) Inactivity in the face of evil is not enough, (verse 16), even silent hatred of the evildoer (verse 17) is not enough. You have to speak out against evil, you must intervene actively to prevent violence. Unless you do these things, you will not achieve the objective of the Torah, i.e. to become a saintly person. The Torah's attitude to collective responsibility requires that we point out to delinquents that they must share the burdens of the community. If a heavy load can only be lifted by concerted effort, he who fails to help shoulder the burden, endangers the success of his colleagues, and may even become responsible for their losing what they had already achieved. Rebuking people is reserved for the intelligent and responsible, (verse 17) He who is a scoffer, will not respond to lectures etc; on the contrary, efforts in this direction can be counterproductive. Proverbs 9,8, is quite explicit on that subject. The Talmud in Ketuvot 105, tells us that the young scholars who seem to enjoy popularity,- more so than their elders,- have achieved this popularity because they fail to preach to their congregants on the proper modes of religious conduct. The true reason for not rebuking the scoffer is to avoid burdening him with the additional sin of hating the preacher. By the same token, however, pointing out errors of one's fellow man in a constructive manner adds to his appreciation of his peer or his teacher. Refraining from acts of revenge, (verse 18) are further steps in the direction leading to saintliness. It is a Divine attribute, as we read in Jeremiah 3, 12 "I will not frown upon you, because I am pious, nor will I bear a grudge against you forever." The culmination of the chapter is the injunction "Love your fellow man as yourself." (again verse 18) One needs to refrain from committing the type of acts against one's neighbour that one would consider hateful if they were perpetrated against one's own self. Since one's closest bonds are usually with one's brother, who is one's own flesh and blood, the Torah frequently uses the term "brother" as an example par excellence when it describes certain attitudes to be displayed. For instance: "when your brother becomes poor, let your brother live with you." "When your brother sells himself to you" etc. etc. Brotherliness is the key to our conduct vis a vis a fellow Jew. It is only via this route that saintliness which is our goal can be approached. The exact meaning of the moral imperative "love your brother," has been dealt with in chapter twenty three. Having completed injuctions of a a social nature, the Parshah turns to injunctions governing our conduct vis a vis G'd Himself. The introduction "My statutes you shall observe," precedes laws designed to prevent unions that are not compatible from G'ds point of view. If one is to avoid mixing different seed, i.e. when planting a vineyard, and one must not work together animals of different physical capabilities since they are unmatched, it is obvious that the sexual pairing of freemen and slaves constitutes an even greater breach of such a rule. These people are not compatible, do not even share the need to observe the Torah laws in the same manner. This law applies even to slaves who are already in the process of becoming freemen, (verse 20). Perhaps the underlying reason for these regulations is a reminder that nature is not the result of accident, that all species have been carefully planned, and that we are not to upset the calculations and purpose of their Creator. Compare the commentary of the Sifri on the tzitzit legislation, (Menachot 43) that when we see tzitzit, we are to remind ourselves of the mitzvot adjoining. Shaatnes, is a form of blending wool and flax (linen) which is forbidden under the heading of pairing incompatibles. (see our commentary in chapter ninety) The realisation that blue reminds one of the Heavens, the Creator, leads one to understand that we must not interfere with the rules G'd has established in His universe. The shifcha necherefet, a bondsmaid already betrothed to a man, combines a dual status in her very person, since on the one hand she is forbidden as someone else's wife, whereas on the other hand, union with her is permitted since as a slave, she has not yet qualified for marriage with an Israelite. After this, the Torah discusses which plants are not available for our use until they have attained a certain age. Possibly, a certain degree of maturity is needed before one can make certain judgments. Attaining such maturity requires time. The laws of orlah may be a reminder to await such maturity, and the laws against various kinds of soothsayers etc. (verse 26) are corollaries for this line of thought. It is in the nature of the impetuosity of youth to want to know what the future holds in store, and to go to some length to have it revealed to them. They believe that preparedness to sacrifice themselves or part of themselves for a cause, may hasten the attainment of wisdom, knowledge of the future etc Therefore the Torah warns insistently against any practices related to such endeavours. (verses 28-29) Since it is a sign of immaturity to be overly concerned with one's hairdo, the Torah legislated concerning treatment of hair in order to help bring about maturity through the observance of the relevant mitzvot. Immaturity is not confined to those who are young in years, but is a state of mind. Therefore, even if one is old enough to grow a beard, this is no guarantee that one has attained a degree of maturity. The law not to profane one's daughter to a life of harlotry, is aimed primarily at discouraging a father from giving a daughter in marriage to a much older man, since as a result of subsequent incompatibility in physical vigour, there is a chance that the daughter (wife) will seek fulfilment of her urges in extramarital relationships, in harlotry. (Sanhedrin 76) The underlying idea of all legislation is to minimise opportunities and temptations to transgress the law. Placing the injunction to treat the temple property with respect, next to the injunction not to consult soothsayers, (verse 30-31) again displays deep psychological insight. Since it is understandable to want to know the future, this is allowed only via the urim vetumim, a device on the breastplate of the High Priest, which enables the latter to receive answers to requests from G'd. In his partial review of Torah legislation in Deuteronomy, Moses makes the point in chapter 18,13, "be wholehearted with the Lord your G'd," i.e. not like the gentiles mentioned in the very next verse. For all the reasons listed above, namely efforts to counteract immaturity, the Torah demands respect for the aged and the learned, those who have achieved maturity of years or the mind, (verse 32) As the Talmud in Kiddushin 33, explains, once one shows respect for the Torah scholars, how much more respect must one show for the author of Torah? Since at the time the Talmud was edited, it was a widespread custom to rise in the presence of a Torah scroll, but to remain seated at the approach of Torah scholars, the Talmud Makkot 22, castigates this practice as foolish. The argument is that if one pays homage to the Torah, based on a logical conclusion, then certainly those who interpret Torah, without whom much of Torah would remain a mystery to most of us, deserve at least equal honour and recognition. Not only that, but the Torah specifically commands that we respect the scholar. There is therefore no contradiction between the two statements in the Talmud quoted. There follows a string of commandments dealing with fair weights and measures, both items that can be violated easily without anyone noticing. Even the person violating the injunction may not realise that he is not giving fair measure. The Torah reminds us that when G'd took us out of Egypt, He had to make a very fine distinction between who was a Jewish firstborn and who was an Egyptian firstborn. Without such a careful distinction, Jewish firstborns would have died. It is incumbent upon us to make such fine distinctions to ensure that our weights and measures are not fraudulent, even if such fraud is not evident to our fellow man. The passage ends with the comment that all the foregoing are both chukkim and mishpatim, statutes and social laws. This means that each of the ordinances combines elements of a social nature as well as elements that defy our reason, and therefore need to be obeyed merely because the law is Divine in origin. The point of forbidding the practice of such abominations as child sacrifice to the Moloch, is less the prohibition per se, than the demand that anyone who is guilty of such a practice must be apprehended and brought to justice. Failure to play G'ds policeman in such instances, will result in dire consequences for those who choose to turn a blind eye when they observe such conduct in others. (Chapter 20, 3-6) Attaining holiness requires not only one's own effort at perfecting oneself in one's character and observances of the mitzvot, but one's active participation in eradicating perversions by others. Attainment of holiness on a nation wide basis, is unthinkable any other way. (4) Whereas in chapter nineteen, most injunctions were followed by some rationale, be it only the repetition of the Torah's ideal for man, chapter twenty does not dignify its commandments with reasons, and only lists penalties provided for non observance. This shows clearly that the Torah considers these statutes as so fundamental that anyone not abiding by them is guilty of animalistic, not human behaviour. The nation who had lived in the land of Israel prior to our taking over, was spewed out by the land precisely because they had sunk so low, to a sub human level. Our own success in the land then would depend on our living up to a higher moral standard. It is the ability to make proper distinctions, havdalah, between the forbidden and the permissible, which alone can lead man to become holy, elevated, (closing verses of chapter twenty)

The Torah next turns its attention to matters one is likely to encounter when already somewhat older, and less active. Retirement and ensuing boredom may lead to gossipping, the penalty for which is tzora-at. (Erchin 15) The Torah itself offers Miriam and her punishment as an example, hence no further comment is needed. The injunction about a creditor returning such pawns to the debtor as are needed by the latter for minimal dignified existence, is couched in such language that whilst under the care of the debtor, the creditor is deemed to own it. In this way the creditor is given high moral rating for having given up what was legally his to seize. (24, 10-13) Therefore, we have the statement "since the debtor will bless you, G'd will recognise it as an act of righteousness," i.e. something beyond the call of justice. (Kiddushin 8) A further instance of laws applying to the wealthy, is the injunction to pay wages on time. Delay may result in complaints to G'd against the employer in question. This is exactly the reverse of what happens when the wealthy lender shows consideration for his debtor. (as discussed a few verses previously) The following rules are also addressed to the wealthy, since they generally make up the class from which judges are drawn. The admonition not to transfer guilt from the father to the son or vice versa, or to accept testimony from one against the other, is addressed to such judges. Similarly, the injunctions not to disadvantage strangers, widows or orphans are addressed primarily to the judge, i.e. the economically affluent. Just as the commandment "do not muzzle the ox while it is threshing," is an example of a negative commandment involving an action unconnected to any positive commandment, so the next paragraph deals also with a mitzvah of that category. We learn about the application of thirty nine lashes "malkot," the standard penalty for this category of commandment. (7) Chapter 25,10, describes the men involved in the fight as "brothers." This indicates that the quarrel was not that serious that one party tried to kill the other. When the wife interferes in such a situation in a manner that endangers the life of her husband's opponent, she has heightened the tension between them. Because of that, the Torah condemns the manner of her interference. Had her husband's life already been endangered, different evaluations would apply. The injunction to have fair weights and measures is also addressed to the judges who supervise. If they do not supervise properly that the merchants adhere to fair weights, then they themselves are included amongst those whom the Torah describes as committing avel, social injustice. (Baba Batra 89) (8) The duty to do away with Amalek is addressed to the Supreme Court which has to initiate such action. The reason for recording this commandment at this point, has been discussed in chapter 42.

(2) Concerning the twelve mitzvot singled out for emphasis at the Mount Gerizim assembly, the following is worth noting. Whenever something is accorded special attention or protection, this may be due to either of two causes. A) the subject matter is so vital that its loss is irretrievable; therefore every effort must be made to protect it against loss or damage. Examples are vital human organs such as the heart, lung, liver all of which are surrounded by a protective ribcage as additional protection. B) The subject matter is so fragile and exposed, devoid of defenses that is must be defended from the outside. Examples are the fingers or toes which need nails and gloves to protect them against the cold; the heel has a tough skin to protect it where it treads. Similarly, the Torah has emphasized the protection of the weak, i.e. the stranger, the widow, the orphan. The Torah warns no less than thirty six times against abusing these weaker members of society. The selection of the twelve commandments in question seems to be motivated by similar considerations. 1) The severity of the sin itself. 2) The ease with which one falls victim to the lure to commit this sin. In the latter instance, there may be three immediate causes for a person to commit such a sin. A) The victim is defenseless; B) the sin is so commonly practiced that one does not feel embarassed when committing it. C) lack of self restraint on the part of the sinner. Each of these "groupings" is represented by three "curses." Category one comprises the making of idols, physical violence against one's parents, violating other people's property rights, in other words violating the principle of "love your fellow man as you love yourself." Murder is not mentioned, since it is not a crime that the average person is ever guilty of. The second category, -the naturally weak,- are represented by A) misleading the blind; B) depriving widows and orphans of their just deserts; C) taking advantage of the widow of one's father, who may not protest the rape, since for financial reasons she may be dependent on the very step-son who forces his attentions on her. Category three are three examples of sexual licentiousness due to proximity, i.e. easy availability or easily obtained consent by the partner. One example is sleeping with one's sister, the second one is sleeping with one's mother-in-law. The third one is sleeping with one's livestock. (3) The reason the latter example is positioned between the other examples of incest, is to indicate that the Torah assumes a different motive for sleeping with one's mother-in-law than for sleeping with one's widowed step mother. The last category that of 1) hitting a fellow human being when there are no witnesses, 2) accepting bribes to murder the innocent, and 3) failing to see to it that Torah legislation is observed, can be viewed in the following manner. The first two sins appeared inconsequential to the sinner since he feels protected by the secrecy surrounding his deed. Our sages even regard the instance of "hitting someone in a secret place" as referring to lashon hara, evil tongue. (Pirke de Rabbi Eliezer 53) In such a case, the perpetrator certainly does not realise the impact of what he has done. (4) At any rate, the perpetrator hides behind a facade of piety, wishes to be known as a pillar of society. Concerning all such people, the Torah comes out and says "cursed all those who do not maintain and support the words of this Torah." Whosoever occupies a position that enables him to strengthen Torah must do so personally, first and foremost. When we turn to the list of blessings promised for observing the commandments, we find three apparently superfluous comments by Moses, interspersed in the blessings cited. A) 28,2, "all these blessings will reach you as a result of listening to Me." B) 28,9, "G'd will establish you as a holy nation when you observe the mitzvot and walk in all His ways." C) 28,13, "G'd will make you top not bottom, when you listen." In view of the fact that verse one had already included all that is repeated in the three quotations just listed, the repetition may reflect that at that point a certain collective moral progress had been successfully completed. It is possible to absorb Torah teachings, live accordingly, without acting out of any deep seated conviction of the truth and validity of these teachings. This stage is concluded by what is said in verse two "having listened to the voice etc." Once one has adopted the Torah way of life, and the performance of good deeds has become habitual, such a lifestyle begins to influence the person living it, beneficially. This stage is concluded and rewarded by verse nine "as a result of your observing etc." The final stage in the progression towards becoming the personality the Torah wishes to shape, is when the student's personality is the result of having assimilated all the teachings and following same to elevate him to a level of perception of his purpose in life that he had not previously even dreamed of. At that point, as per verse thirteen, "G'd will make you head etc." When this development has been completed, Moses is able to say with confidence (verse 14) "you will not depart from all the things that I command you." The message of the blessing stands out clearly. A Torah personality does not mature overnight. It develops gradually. The help extended by Heaven along the way is roughly proportionate to the distance towards the objective one has already travelled. The way is paved initially by an easing of one's financial problems. (Verse two, the blessings that will be conferred are material) The second stage will be attended by spiritual blessings, (i.e. verse nine "a holy nation") The third and last stage will be reached when G'd fulfils the promise in verse twelve, "He will open all His store of goodness to you." When the nations of the world will witness the ongoing "boom" conditions in Israel, this will testify that the Jewish nation is "a great and wise nation," (Deut. 4,6) something that Torah quotes the gentiles as saying. The gentiles are impressed by an ongoing economic miracle, ascribe it to Israel's sagacity.