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Torah Thoughts Relating To Current Events
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An Occasional Series by Michael Freund of Raanana, Israel
Comments/Feedback/Subscribe: parsha_sheet@hotmail.com
1. How Not to Make Peace
Parshat Emor opens with laws relating to the priests and their obligation to preserve their special level of sanctity and purity. Hence, a priest is prohibited from coming into contact with the dead, except for his immediate family members, and there are certain restrictions regarding whom he may marry. In the opening verse of the Parsha, the Torah states, ?G-d said to Moshe: Speak to the priests, the sons of Aaron, and say to them, ?None may be defiled for the dead among his people?? (Chap. 21, verse1).
The question: Why does the Torah use both ?speak? and ?say to them? in the Parsha?s opening verse? Couldn?t the verse have used just one of them?
The answer: The Chozeh of Lublin (cited in Iturei Torah), answers by explaining the verse as follows: ?Speak to the priests the sons of Aaron?- to tell them they should be worthy of being the sons of Aaron and follow in his footsteps by pursuing peace. The second half of the verse - ?and say to them, ?None may be defiled for the dead among his people?? - means that despite their pursuit of peace, they should not endanger their souls by drawing too close to evil. Hence, according to the Chozeh of Lublin, the Torah used both ?speak? and ?say to them? in the same verse because two related messages are being conveyed to the priests ? namely, that they should pursue peace, but without defiling themselves in the process.
The lesson: This past week, just one day after the bodies of two 14-year old Jewish children murdered by Palestinian terrorists were found near the Judean community of Tekoa, Yossi Beilin and a delegation of Meretz members separately paid courtesy calls to Yasser Arafat in Gaza. After meeting with Arafat, the Meretz delegation then visited with the heads of the Palestinian security forces, most of whom have been personally implicated by Israeli intelligence in recent weeks as being directly responsible for the wave of terror against Israel. Thus, we were treated to the spectacle of Israel?s ?peace activists? going to plead for mercy from those who have killed more than 70 Israelis since last September. Indeed, while the meeting was taking place, a terrorist bomb exploded at the Kissufim checkpoint, killing two foreign laborers working at the site. As much as one can understand their desire for peace and their deep commitment to it, Yossi Beilin and his Meretz compatriots are sadly out of touch with reality. Smiling for the cameras together with the man directing the violence against Israel is both pitiful and demeaning. It is exactly the kind of act that exemplifies what the Chozeh of Lublin warned about, as noted above. Pursuing peace is a worthy aim, but not if it is done in a manner that defiles and corrupts one?s moral calculus. Beilin and his cohorts are apparently so obsessed that they have become blinded to the extent of the evil confronting Israel, refusing to hold Arafat accountable for the bloodshed he has wrought. It might be a great way to make headlines, but as the Chozeh of Lublin pointed out, it is no way to make peace.
2. Who Raised That Girl?
After stressing the obligation of the priests to be holy, the Torah says that, ?If the daughter of a priest desecrates herself through adultery, she has desecrated her father?? (Chap. 21, verse 9).
The question: Why does the Torah stress that the daughter has desecrated her father the priest? What do her actions have to do with him?
The answer: Rashi, citing the opinion of Rabbi Meir in the Talmud in Tractate Sanhedrin (52b), explains that the daughter, by committing adultery, has in fact desecrated her father. This is because people will now look at him and say, ?Cursed is he who gave birth to her, cursed is he who raised her.? In other words, her behavior is a reflection on the father who raised her. This is not to absolve the daughter of responsibility for her actions, but merely to point out that something was amiss in how the father raised her. Hence, the Torah says that the daughter desecrates her father by committing such immoral acts.
The lesson: The relationship between G-d and the Jewish people is repeatedly compared to that of a Father and a child. The Bible is replete with such references, as is the liturgy, stressing the close and intimate connection between the people of Israel and G-d. Such a relationship is unique, but it also carries with it a special responsibility, because just as the daughter of the priest is a reflection on her father, so too do the Jewish people represent G-d in the world. It often seems unjust that when formulating policy, Israel must take into account more than others how the rest of the world will react. Indeed, the media?s inordinate attention to every action of Israel is of course unfair, but it also presents us with a great opportunity. For when the eyes of the world are upon us, we have a chance to more effectively fulfill our role as ?a light unto the nations?. As tempting as it may be at times to lower ourselves to the level of other nations attempting to quell a terrorist uprising, such as the Russians face in Chechnya, we must always remember that the magnifying glass of the world is upon us, and that the reflection is not only on ourselves, but on our Father in Heaven as well.
3. Patience
The end of the Parsha tells the story of the blasphemer (Chap. 24, verse 10), who got involved in a fight with another Jew and then proceeded to curse G-d. The Midrash in Torat Kohanim quotes Rabbi Berachya as saying that the blasphemer was disturbed by the laws delineated in the preceding section regarding the Lechem HaPanim (the showbreads ? see Chap. 24, verse 5). The Torah says that every Sabbath, the Lechem HaPanim was to be placed on the Table in the Tabernacle. It was removed the following Sabbath and, having been replaced with new loaves, was then eaten by the priests. The blasphemer, according to the Midrash, was troubled by the fact that the loaves were left on the Table for the whole week, arguing that a King should be served fresh, warm bread and not old, stale bread.
The question: What does the Midrash mean that the blasphemer was bothered by the law of the Lechem HaPanim?
The answer: Rabbi Yissocher Frand (of Yeshivat Ner Yisrael) cites Rav Zalman Sorotzkin ZT?L as answering with an interesting point - What would have happened if the blasphemer had waited a week? He would have seen a miracle, because at the end of the week the bread was neither hard nor stale, but had retained its freshness throughout. Hence, notes Rav Sorotzkin, the blasphemer would not have had any questions about this issue nor would he then have come to doubt G-d, which ultimately resulted in his sin of cursing. Had the blasphemer displayed some patience, he might not have gotten himself into trouble. But he had no patience. According to Rabbi Frand, the blasphemer felt that if things did not make sense to him right away, then all of religion was not worthwhile, and so he cursed G-d. Thus, we see why according to the Midrash, the blasphemer was bothered by the law of the Lechem HaPanim ? because he did not understand its rationale.
The lesson: Jewish history is replete with events that are beyond our understanding. All the suffering, the persecutions, the massacres and torment ? it all seems to defy comprehension. The past eight years, since the start of the Oslo process, have brought about terrible tragedies, leaving hundreds of innocent Jews dead in some of the most horrific acts of cruelty and violence that the region has ever witnessed. The theological questions these events raise are intimidating and pressing, challenging us to come to terms with conflicting emotions and deep-seated beliefs. Why did we return to the Land of Israel only for parts of it to be taken away from us? Why must those who have sacrificed the most to settle the land also be those to suffer the most from the violence? Why do our enemies enjoy such sympathy and understanding from the world when it is they who provoked the violence? But in the final analysis, when we can not make sense of what goes on around us, we must take solace in the knowledge that G-d runs the world and everything is according to His plan. We as human beings may not be able to grasp why certain events occur, especially when they contradict our understanding of what should be occurring. But that is exactly where the lesson of the blasphemer comes into play ? as mortal beings, we have neither the knowledge nor the perspective to pass such judgment. Had the blasphemer waited a week, he would have understood, he would not have had any questions on G-d. In our case, it may take months or years for things to become clearer, it may even require that we wait until the Messiah has come, but ultimately we can rest assured that all is according to the Divine plan, one that is both just and upright.
Torah Thoughts Relating To Current Events
--------------------------------------------------------------------------------
An Occasional Series by Michael Freund of Raanana, Israel
Comments/Feedback/Subscribe: parsha_sheet@hotmail.com
1. How Not to Make Peace
Parshat Emor opens with laws relating to the priests and their obligation to preserve their special level of sanctity and purity. Hence, a priest is prohibited from coming into contact with the dead, except for his immediate family members, and there are certain restrictions regarding whom he may marry. In the opening verse of the Parsha, the Torah states, ?G-d said to Moshe: Speak to the priests, the sons of Aaron, and say to them, ?None may be defiled for the dead among his people?? (Chap. 21, verse1).
The question: Why does the Torah use both ?speak? and ?say to them? in the Parsha?s opening verse? Couldn?t the verse have used just one of them?
The answer: The Chozeh of Lublin (cited in Iturei Torah), answers by explaining the verse as follows: ?Speak to the priests the sons of Aaron?- to tell them they should be worthy of being the sons of Aaron and follow in his footsteps by pursuing peace. The second half of the verse - ?and say to them, ?None may be defiled for the dead among his people?? - means that despite their pursuit of peace, they should not endanger their souls by drawing too close to evil. Hence, according to the Chozeh of Lublin, the Torah used both ?speak? and ?say to them? in the same verse because two related messages are being conveyed to the priests ? namely, that they should pursue peace, but without defiling themselves in the process.
The lesson: This past week, just one day after the bodies of two 14-year old Jewish children murdered by Palestinian terrorists were found near the Judean community of Tekoa, Yossi Beilin and a delegation of Meretz members separately paid courtesy calls to Yasser Arafat in Gaza. After meeting with Arafat, the Meretz delegation then visited with the heads of the Palestinian security forces, most of whom have been personally implicated by Israeli intelligence in recent weeks as being directly responsible for the wave of terror against Israel. Thus, we were treated to the spectacle of Israel?s ?peace activists? going to plead for mercy from those who have killed more than 70 Israelis since last September. Indeed, while the meeting was taking place, a terrorist bomb exploded at the Kissufim checkpoint, killing two foreign laborers working at the site. As much as one can understand their desire for peace and their deep commitment to it, Yossi Beilin and his Meretz compatriots are sadly out of touch with reality. Smiling for the cameras together with the man directing the violence against Israel is both pitiful and demeaning. It is exactly the kind of act that exemplifies what the Chozeh of Lublin warned about, as noted above. Pursuing peace is a worthy aim, but not if it is done in a manner that defiles and corrupts one?s moral calculus. Beilin and his cohorts are apparently so obsessed that they have become blinded to the extent of the evil confronting Israel, refusing to hold Arafat accountable for the bloodshed he has wrought. It might be a great way to make headlines, but as the Chozeh of Lublin pointed out, it is no way to make peace.
2. Who Raised That Girl?
After stressing the obligation of the priests to be holy, the Torah says that, ?If the daughter of a priest desecrates herself through adultery, she has desecrated her father?? (Chap. 21, verse 9).
The question: Why does the Torah stress that the daughter has desecrated her father the priest? What do her actions have to do with him?
The answer: Rashi, citing the opinion of Rabbi Meir in the Talmud in Tractate Sanhedrin (52b), explains that the daughter, by committing adultery, has in fact desecrated her father. This is because people will now look at him and say, ?Cursed is he who gave birth to her, cursed is he who raised her.? In other words, her behavior is a reflection on the father who raised her. This is not to absolve the daughter of responsibility for her actions, but merely to point out that something was amiss in how the father raised her. Hence, the Torah says that the daughter desecrates her father by committing such immoral acts.
The lesson: The relationship between G-d and the Jewish people is repeatedly compared to that of a Father and a child. The Bible is replete with such references, as is the liturgy, stressing the close and intimate connection between the people of Israel and G-d. Such a relationship is unique, but it also carries with it a special responsibility, because just as the daughter of the priest is a reflection on her father, so too do the Jewish people represent G-d in the world. It often seems unjust that when formulating policy, Israel must take into account more than others how the rest of the world will react. Indeed, the media?s inordinate attention to every action of Israel is of course unfair, but it also presents us with a great opportunity. For when the eyes of the world are upon us, we have a chance to more effectively fulfill our role as ?a light unto the nations?. As tempting as it may be at times to lower ourselves to the level of other nations attempting to quell a terrorist uprising, such as the Russians face in Chechnya, we must always remember that the magnifying glass of the world is upon us, and that the reflection is not only on ourselves, but on our Father in Heaven as well.
3. Patience
The end of the Parsha tells the story of the blasphemer (Chap. 24, verse 10), who got involved in a fight with another Jew and then proceeded to curse G-d. The Midrash in Torat Kohanim quotes Rabbi Berachya as saying that the blasphemer was disturbed by the laws delineated in the preceding section regarding the Lechem HaPanim (the showbreads ? see Chap. 24, verse 5). The Torah says that every Sabbath, the Lechem HaPanim was to be placed on the Table in the Tabernacle. It was removed the following Sabbath and, having been replaced with new loaves, was then eaten by the priests. The blasphemer, according to the Midrash, was troubled by the fact that the loaves were left on the Table for the whole week, arguing that a King should be served fresh, warm bread and not old, stale bread.
The question: What does the Midrash mean that the blasphemer was bothered by the law of the Lechem HaPanim?
The answer: Rabbi Yissocher Frand (of Yeshivat Ner Yisrael) cites Rav Zalman Sorotzkin ZT?L as answering with an interesting point - What would have happened if the blasphemer had waited a week? He would have seen a miracle, because at the end of the week the bread was neither hard nor stale, but had retained its freshness throughout. Hence, notes Rav Sorotzkin, the blasphemer would not have had any questions about this issue nor would he then have come to doubt G-d, which ultimately resulted in his sin of cursing. Had the blasphemer displayed some patience, he might not have gotten himself into trouble. But he had no patience. According to Rabbi Frand, the blasphemer felt that if things did not make sense to him right away, then all of religion was not worthwhile, and so he cursed G-d. Thus, we see why according to the Midrash, the blasphemer was bothered by the law of the Lechem HaPanim ? because he did not understand its rationale.
The lesson: Jewish history is replete with events that are beyond our understanding. All the suffering, the persecutions, the massacres and torment ? it all seems to defy comprehension. The past eight years, since the start of the Oslo process, have brought about terrible tragedies, leaving hundreds of innocent Jews dead in some of the most horrific acts of cruelty and violence that the region has ever witnessed. The theological questions these events raise are intimidating and pressing, challenging us to come to terms with conflicting emotions and deep-seated beliefs. Why did we return to the Land of Israel only for parts of it to be taken away from us? Why must those who have sacrificed the most to settle the land also be those to suffer the most from the violence? Why do our enemies enjoy such sympathy and understanding from the world when it is they who provoked the violence? But in the final analysis, when we can not make sense of what goes on around us, we must take solace in the knowledge that G-d runs the world and everything is according to His plan. We as human beings may not be able to grasp why certain events occur, especially when they contradict our understanding of what should be occurring. But that is exactly where the lesson of the blasphemer comes into play ? as mortal beings, we have neither the knowledge nor the perspective to pass such judgment. Had the blasphemer waited a week, he would have understood, he would not have had any questions on G-d. In our case, it may take months or years for things to become clearer, it may even require that we wait until the Messiah has come, but ultimately we can rest assured that all is according to the Divine plan, one that is both just and upright.