Almost every year, for the last 13 years that I have been in Israel, the day of Purim has been a cold overcast day. In many parts of the world, this would not seem unnatural, but in Israel, there is often not only pleasant weather, but actual heat waves immediately before and after Purim.
There is a story behind this story. I was told that many years ago, a Rabbi in Israel (I don’t recall his name) cursed the day of Purim. He was shocked by the immodest costumes that were being worn. He then proceeded to pronounce a curse that the day of Purim should always be cold so that costume wearers would have no choice but to wear something that covers up more.
In the description of garments worn by the High Priest, there is a related theme.
“And thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall reach. And they shall be upon Aaron, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die; it shall be a statute for ever unto him and unto his seed after him.” Exodus 28:42-43
Rabbi Hizkiyahu ben Manoach (Hizkuni) explains a very simple rationale why the priests will die if they do not cover up. It is not an issue of glory or presentability. It is merely an issue of modesty. Whichever priest dares to dress immodestly in front of God, will die.
Having grown up on the beaches of South America, I was aware of a different level of modesty than many of my friends from northern climes. I have come to the conclusion that there is both a subjective cultural norm as to what is modest as well as an objective one. What may be most important about modesty in my opinion though, may actually be the intention behind the clothing.
May we always dress appropriately for all occasions.
Shabbat Shalom and Purim Sameach,
Bentzi
Dedication
To dermatologist Dr. Ingrid Uzun Pocubay. She tells people to cover up for entirely different reasons.
Almost every year, for the last 13 years that I have been in Israel, the day of Purim has been a cold overcast day. In many parts of the world, this would not seem unnatural, but in Israel, there is often not only pleasant weather, but actual heat waves immediately before and after Purim.
There is a story behind this story. I was told that many years ago, a Rabbi in Israel (I don’t recall his name) cursed the day of Purim. He was shocked by the immodest costumes that were being worn. He then proceeded to pronounce a curse that the day of Purim should always be cold so that costume wearers would have no choice but to wear something that covers up more.
In the description of garments worn by the High Priest, there is a related theme.
“And thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall reach. And they shall be upon Aaron, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die; it shall be a statute for ever unto him and unto his seed after him.” Exodus 28:42-43
Rabbi Yaakov ben Manoach (Hizkuni) explains a very simple rationale why the priests will die if they do not cover up. It is not an issue of glory or presentability. It is merely an issue of modesty. Whichever priest dares to dress immodestly in front of God, will die.
Having grown up on the beaches of South America, I was aware of a different level of modesty than many of my friends from northern climes. I have come to the conclusion that there is both a subjective cultural norm as to what is modest as well as an objective one. What may be most important about modesty in my opinion though, may actually be the intention behind the clothing.
May we always dress appropriately for all occasions.
Shabbat Shalom and Purim Sameach,
Bentzi
Dedication
To dermatologist Dr. Ingrid Uzun Pocubay. She tells people to cover up for entirely different reasons.
One of the exciting aspects of participating in a Youth Minyan (prayer group) was the opportunity to lain (read/sing) from the Torah. The great benefit of the Youth Minyan was the possibility of being able to read just one Aliyah (section) (as opposed to the entire Parsha (weekly portion) — which has become the rule in most adult congregations). For those Bar-Mitzvah boys and teenagers that read their own Parsha, most individual Aliyot are manageable, some are long and hard and many are short and easy. Almost all are possible to read with a few days preparation.
However, I always wished there would be some type of quick guide to indicate length of Aliyot so when the Gabbai (the guy responsible for organizing the running of the congregation) asked or offered Aliyot, I would know which ones to go for or not. As I became more active in the laining of the Youth Minyan I made a crude chart to keep track of the Aliyot that I did lain over time (with hopes of completing more and more over time).
Below is a link to a chart that is meant to do both things:
1. Quick list of length of Aliyot according to number of verses.
2. Handy check-list for those that want to keep track of Aliyot they have read.
There are a few other goodies thrown in for good measure.
Please feel free to contact me with any questions at bentzispitz@gmail.com
The above link will download a pdf file. The file has an A3 page that is designed to then be cut into three and provide 3 charts for each copy. For best results get printed on 300gm paper (often same cost as regular paper).
The numbers are self-explanatory. The blue boxes represent parts of the weekly laining that are read at other times of the year with notation as to when on the margin. The small purple numbers and lines represent the weekly readings that are often combined.
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“That was not as terrible as I feared,” Benjamin exhaled. “In fact, it was truly pleasant. The Viceroy was a gracious and generous host.”
“Yes,” Simeon added. “Even after he imprisoned me, I was treated as a royal guest.”
Benjamin and his ten half-brothers were riding their grain-laden donkeys out of the Egyptian capital.
“The entire encounter was bizarre,” Judah warned pensively. “The Viceroy’s behavior was unusual. First he accuses us of being spies, and when we bring Benjamin he treats us as long lost brothers. His line of questioning was also strange. Very personal. I think he was not convinced Benjamin is our brother. It was as if he was trying to ascertain our feelings towards Benjamin – why would he care?”
“Let us be thankful that we retrieved Simeon,” Reuben counseled. “There is no need to seek further worries. Let us make haste back home to Canaan and put this episode behind us.”
Agreeing with Reuben, Benjamin looked behind as if to say a final farewell to the capital. “What is that cloud?” he asked, perplexed.
It is moving towards us quickly, Benjamin thought.
All the brothers turned around.
“It is not good,” Judah stated.
“It is an army,” Simeon noted.
Yes. The rising dust of a quickly moving platoon. Benjamin’s heart beat faster.
“Perhaps it is some troop redeployment?” Reuben said hopefully.
“No. It is an army in pursuit,” Judah declared.
“Who are they after?” Benjamin asked nervously.
“Seeing as there are no other groups on this road that have entangled with the rulers, I suspect it may be us,” Judah concluded.
“Let us run,” Simeon urged.
“Our donkeys will never outrun their horses,” Judah replied, “and we have done nothing wrong, though I am apprehensive. Form a perimeter around Benjamin, and let us continue casually.”
“I do not need special protection,” Benjamin protested weakly. Will they sell me out at the first sign of trouble? My half-brothers have a history of treachery to the sons of Rachel.
“I promised Father your safety,” Judah answered. “If something were to happen to you, son of his favorite Rachel, Father would probably die from the grief. He would not take such news of the rest of us as badly.”
Benjamin nodded his understanding as his brothers surrounded him on their mounts. Judah is a man of his word, the rest might follow his lead.
Moments later a cavalry one hundred men strong encircled them. They were led by the Viceroy’s Captain, the young but authoritative Menasheh.
“Halt! Brigands!” Menasheh called as one hundred spears enclosed them.
“Why do you address us so, my Lord,” Reuben responded.
“Why have you repaid evil to my master’s generosity?” Menasheh retorted angrily. “You have stolen his precious drinking vessel. Did you not expect him to discover its absence? You have done wrong by him.”
“Heaven forbid that your humble servants should do such a thing,” Reuben replied. “We have already returned the money that was mistakenly placed in our bags. How could we take anything from your master’s house, whether silver or gold? Search us! By whomever you shall find a stolen object we shall put to death, and the rest of us shall become your slaves.”
“It shall be as you speak,” Menasheh grinned, “though we shall not be as harsh as your judgment. Simple Egyptian justice shall suffice. The thief shall become my slave and the rest of you shall be free to go.”
Reuben unloaded his heavy burlap bag from his donkey, placed it on the floor and opened it for Menasheh’s inspection. Each of the brothers in turn repeated the gesture.
Menasheh dismounted from his proud Egyptian steed and under cover of his cavalry’s spears approached the bags. He retrieved a short sword from his right side and thrust it into Reuben’s open bag. Menasheh then swirled the sword in the bag, only to hear the swish of grain on steel.
Menasheh repeated the motions with each of the subsequent brothers: Simeon, Levi, Judah, Gad, Asher, Yissachar, Zevulun, Dan and Naftali. The brothers had relaxed, feeling that they were being proven innocent of their wrongful accusation. Judah was wary, sensing trouble.
Menasheh thrust his sword into Benjamin’s bag. “Clink!” was clearly heard as metal hit metal. Menasheh plunged his hand into the bag of grain and triumphantly revealed the Viceroy’s silver goblet.
The brothers gasped in shock. They tore their garments in the symbol of grief. Benjamin was incredulous. Simeon whispered angrily, “Thief, son of thief! Just as your mother was a petty bandit, so have you turned out!”
Simeon has always been the roughest, Benjamin fought back his despair. I cannot let him turn the other brothers against me.
“Do not speak to me of chicanery,” Benjamin hissed back. “Was I the one who sold Joseph into slavery? Who deceived our Father? Do not presume to show righteousness with me, Simeon. I am as blameless of this theft as I am of Joseph’s sale. This is not my doing.”
“I do not care to endure a family squabble,” Menasheh interrupted. “You! Benjamin. Come with me. I shall be a firm master, my new slave. The rest of you are dismissed.”
This is it. This is the moment of truth. Shall my brothers again betray a child of Rachel – shall they prove themselves to still be jealous half-brothers?
No one moved. The brothers looked at Menasheh blankly and then again at Benjamin. They did not react to the new situation.
“Are your brains addled Hebrews?” Menasheh grunted. “Did you not hear me? Move away from the slave, so that I my take my lawful property. The rest of you are free to go.”
Do not forsake me! Benjamin thought to his brothers. If you leave me, we shall all perish! I will be enslaved, Father will die from heartbreak and the family will fall apart. Do not let the family of Israel end before it has begun.
Menasheh motioned to his troops and the ring of spears became tighter around the brothers. Instinctively, the brothers encircled Benjamin in a closer formation, each with their back to Benjamin, facing the soldiers.
My brothers are with me. Benjamin felt hopeful.
Then an opening of spears was formed towards the north.
“Sons of Jacob!” Menasheh commanded. “You are now interfering in my business. Please leave my new slave. I assume you do not want to entangle with my troops. Furthermore, if you ever want to purchase more grain from Egypt, I strongly suggest that you leave forthwith, with no further delay or resistance.”
Do not leave me. Benjamin prayed. Judah, please, say something!
“We shall all return with Benjamin,” Judah stated, standing taller.
“That is not required or preferred,” Menasheh replied, trying to hide a smile.
“Nonetheless, we insist,” Judah reaffirmed. “We shall go together, or you will have a nice little brawl on your hands.” At that all the sons of Jacob took a step forward, sword in hand. The spears moved back apprehensively.
“I will not risk harm to my new acquisition,” Menasheh was taken aback by the Hebrew determination. “We shall escort all of you back to the Viceroy, where he shall lay his judgment.”
With another motion of Menashe’s hand, the spears parted way southward and closed in on the north side, pushing the brothers back to the city.
“We shall not abandon you,” Judah whispered to Benjamin. “We shall never abandon you. We shall never again betray a brother.” And then in an undertone to himself Judah continued, “I have made that mistake once already.”
* * * * * *
Sources:
“And my goblet – the silver goblet – place in the mouth of the youngest one’s sack along with the money of his purchase.” And he followed Joseph’s word exactly.
The day dawned and the men were sent off, they and their donkeys. They had left the city, had not gone far, when Joseph said to the one in charge of the house, “Get up, chase after the men; when you overtake them, you are to say to them, “Why do you repay evil for good? Is it not the one from which my master drinks, and with which he regularly divines? You have done evil in how you acted!”
He overtook them and spoke those words to them. And they said to him, “Why does my lord say such things? It would be sacrilegious for your servants to do such a thing. Here, look: The money that we found in the mouth of our sacks we brought back to you from the land of Canaan. How then could we have stolen from your master’s house any silver or gold? Anyone among your servants with whom it is found shall die, and we will become slaves to my lord?”
He replied, “What you say now is also correct. The one with whom it is found shall be my slave, but the rest of you shall be exonerated.”
Hurriedly, each one lowered his sack to the ground, and each one opened his sack. He searched; he began with the oldest and ended with the youngest; and the goblet was found in Benjamin’s sack. They rent their garments. Each one reloaded his donkey and they returned to the city. Genesis 44:2-13
When the time came for Benjamin to go down with the brothers to Egypt, they placed him between themselves and guarded him. Bereshit Rabbah 95:1
When the goblet of Egypt’s viceroy was found in Benjamin’s sack, his brothers said to him, “Thief, son of a thief (referring to Rachel, who stole the teraphim)!” He replied, “Is my master Joseph here? Is the goat (that you slaughtered in order to dip Joseph’s coat in its blood) here? Brothers who sold their brother!” Bereshit Rabbah 92:8
When the goblet was found in Benjamin’s sack, each of the brothers turned his face away. Who stood up? The one who became surety for Benjamin – Judah. Tanchuma, Vayigash.
Because Menasheh caused the Tribes to tear their garments in grief over the episode of the ‘stolen’ goblet (when he chased after them and accused them of stealing it), his inheritance was torn: half was in the land of the Jordan and half in the land of Canaan. Bereshit Rabbah 84:20
Jacob’s Family Dynamics: Climbing the Rungs of the Ladder
Gad Dishi
Devora Publishing, 2009
Reviewed by Ben-Tzion Spitz
If you have any interest in the Bible, Rabbi Gad Dishi’s new book, “Jacob’s Family Dynamics” is a must-read. A warning is in order though. Dishi rips apart many long-held stereotypical images of the Patriarch Jacob and his relationships. He then puts them back together in often innovative, insightful and even brilliant ways.
What is beautiful and inspiring about Dishi’s work is the weaving of a mostly fragmented narrative of the stories of Jacob into a fluid, consistent and comprehensive picture. Many students of the classical commentaries will want to jump down Dishi’s throat as he repeatedly negates or contradicts centuries-old interpretations. However, they will find it a challenging battle. The strength of Dishi’s book is his extreme adherence to the text.
Dishi makes Jacob very human, contrary to the often superhuman depiction that classical commentaries portrayed him as. Dishi justifies the dichotomy in his introduction:
“The human element brings readers back to the Bible repeatedly to experience the characters’ dramatic, real-life choices, while the superhuman approach draws readers to the text to be inspired once more by the perfection of the characters’ personal attributes. Thus, from a religious perspective, both approaches have validity and can operate in parallel, each appealing to a different audience.”
The analysis is based on a laser-like focus on each phrase, word and language nuance. He builds the personas and action of the stories based on these careful readings. At the same time he keeps an eye on the big picture and the continuum of Jacob’s life, actions, fears, insecurities, needs and driving forces. The scenes that are covered in detail include (but are not limited to):
– Jacob’s impersonation of Esau to obtain Isaac’s blessing;
– Jacob’s arrival at Haran and his meeting of Rachel;
– The switch of Leah for Rachel on the wedding night and Jacob’s response;
– The competition of Leah and Rachel for Jacob’s affection;
– Laban’s confrontation with Jacob at Gilead;
– Jacob’s reunion/confrontation with Esau;
– Jacob’s reaction to the rape of Dinah;
– The burial of Rachel.
What emerges is a very human, and perhaps because of that, a very heroic (and also tragic) figure of Jacob. Dishi also presents Jacob’s family members (parents, brother, father-in-law, wives and sons) as characters that seem truer to the biblical text than what many other commentaries paint.
Just one example of Dishi’s original interpretations can be found in his analysis of Jacob’s stimulus in stealing Esau’s blessing. Dishi explains that Jacob was the initiator of the deception conspiracy as opposed to his mother, Rebecca. Furthermore, he argues that Jacob’s motivation had less to do with achieving some still unknown blessing from his father, but rather to be the recipient of fatherly love and attention via this blessing before Isaac’s death.
Dishi consistently uses a plethora of commentators both classical and modern to support his points. The pure erudition required to create this masterpiece is impressive, besides the excellence of his theories themselves.
Dishi successfully pulls off another feat. That of writing a scholarly work that will be accessible to the layman. The language is never too heavy or difficult. The prose is clear and flows. Even the extensive footnotes are fun and enlightening. It is as if one was sitting next to Dishi while he is typing and he shares yet another brilliant and related nugget of information or insight.
There is a special treat in Chapter 7 of a pair of color maps and pictures that delightfully illustrate Dishi’s explanation of what really happened in the preparation and encounter of Jacob and Esau after their twenty year separation.
There are two minor flaws in this diamond of a book. Both can be attributed to the Herculean task of attempting to write for the two very different worlds of the layman and the biblical scholar in one volume. Dishi explains in a footnote of the first chapter that he uses the translation of Robert Alter’s The Five Books of Moses. He then repeatedly cites him in much of the subsequent translation in the footnotes, which is presumably the scholarly thing to do. However, it is a minor annoyance in the otherwise entertaining footnotes.
The second and perhaps more significant flaw for biblical scholars (but one that they may enjoy finding and pouncing on), are the cases where Dishi continues his theories with limited substantiation or support. From a layman’s point-of-view the theories still hold. They are compelling – even convincing at points. An analogy that comes to mind is a skater approaching a patch of thin ice. The skater takes advantage of the solid ice to forcefully propel himself as quickly as possible over the thinner section.
Because Dishi has done such a superb and persuasive job in the highly detailed and corroborated sections, one is more willing to go along for the ride and follow where Dishi leads.
It is hard to believe that there could be surprises left in a biblical narrative that is so well known to many. Dishi however keeps the suspense and the original interpretations flowing, from the first to the last chapter.
Jacob’s Family Dynamics should be part of the library of every Jewish home. It should also become required reading for any Bible/Genesis course from high school level to post-graduate degrees.
In Jacob’s Family Dynamics Dishi has set a new standard for reading of biblical text. A student of the Bible will not be able to look at Jacob or at the text the same way again.
Dishi hopes in his introduction “that Jacob’s Family Dynamics will lift the habitual blinders that have subdued the full power of the text.” In this he has succeeded admirably.
Ben-Tzion Spitz is an engineer, Bible studies writer and lecturer. He has started a series of Biblical Fiction short stories which can be viewed at http://ben-tzion.com/category/fiction/
A Letter For The Ages/Iggeret HaRamban/The Letter of Ramban
This letter was written by Rabbi Moshe Ben Nachman, more widely referred to by his acronym Ramban and known in English as Nachmanides. The Iggeret HaRamban was printed for the first time in Mantua, Italy, in 1623 as part of the book “Tapuchei Zahav” by Rabbi Yechiel Mili.
This letter occupies a special place in the world of Torah literature. It is recited and studied regularly by masses of Jews who hold dear the lessons of this letter and try to live in accordance with its lofty spirit. Through the ages, Ramban’s letter has been cherished by Torah scholars as well as the masses of Jewry.
This letter was sent by Ramban from the city of Acre in Eretz Yisrael to his son in Catalonia, Spain, to inspire him to act with humility. He instructed his son to read this letter once every week and to teach it to his children as well, so that they might learn it by heart, in order to train them in their youth to fear God.
Ramban assured his son that on the day that he read this letter his wishes would be fulfilled from heaven:
“Heed, my son, the discipline of your father, and do not forsake the guidance of your mother (Proverbs 1:8). Accustom yourself to speak gently to all people at all times. This will proect you from anger – a most serious character flaw which causes one to sin. Our Rabbis taught (Nedarim 22a): “Whoever flares up in anger is subject to the discipline of Gehinnom, as it is written: Banish anger from your heart and remove evil from your flesh (Ecclesiastes 11:10). The evil mentioned here refers to Gehinnom, as it is written: And the wicked are destined for the day of evil (Proverbs 16:4).
Once you have distanced yourself from anger, the quality of humility will enter your heart. This sterling quality is the finest of all admirable traits, as Scripture writes: On the heels of humility comes the fear of HASHEM (Proverbs 22:4). Through humility, the fear of God will intensity in your heart, for you will always be aware of from where you have come and to where you are destined to go. You will realize that in life you are as frail as the maggot or the worm – all the more so in death. It is this sense of humility which reminds you of the One before Whom you will be called for judgment – the King of Glory. Of Him it is written: Behold, heaven and the heaven of heavens cannot contain You (Kings a 8:27; Chronicles 6:18), surely not the hearts of men (Proverbs 15:11). Furthermore, it is written: Do I not fill heaven and earth? says HASHEM (Jeremiah 23:24).
After you give serious thought to these ideas you will stand in awe of your Creator and will be guarded against sin. Once you have acquired these fine qualities, you will indeed be happy with your lot.
When your actions display genuine humility – when you stand meekly before man, and fearfully before God; when you stand wary of sin – then the spirit of God’s Presence will rest upon you, as will the splendor of His Glory; you will live the life of the World to Come.
And now my son, understand clearly that one who is prideful in his heart towards other men rebels against the sovereignty of heaven, for he glorifies himself in God’s own robes, for it is written, HASHEM reigns, He dons the mantle of grandeur (Psalm 93:1).
For indeed, of what should man be prideful? if he has wealth – it is HASHEM who makes one prosperous. And if honor – does honor not belong to God? As it is written: Wealth and honor come from You (Chronicles b 29:12) – how can one glorify himself with the honor of his Maker? If he takes pride in wisdom – let him understand that God may remove the speech of the most competent and take away the wisdom of the aged (Job 12:20).
Thus, all men stand as equals before their Creator. In His fury He casts down the lofty; in His goodwill He elevates the downtrodden. Therefore, humble yourself, for HASHEM will lift you.
Thus, I shall explain to you how you may accustom yourself to the quality of humility, to walk with it always. Let your words be spoken gently; let your heat be bowed. Cast your eyes downward, and your heart heaven-ward; and when speaking, do not stare at your listener. Let all men seem greater than you in your eyes: If another is more wise or wealthy than yourself, you must show him respect. And if he is poor, and you are richer or wiser than he, consider that he may be more righteous than yourself: If he sins it is the result of error, while your transgression is deliberate.
In all your words, actions and thoughts – at all times – imagine in your heart that you are standing in the presence of the Holy One, Blessed is He, and that His Presence rests upon you. Indeed, the glory of HASHEM fills the universe. – Speak with reverence and awe, like a servant who stands in the presence of his master. Act with restraint in the company of others: If one should call out to you, do not answer with a loud voice, but respond gently – in low tones, as one who stands before his mentor.
Take care to always study Torah diligently so that you will be able to fulfill its commands. When you rise from study, ponder carefully what you have learned; see what there is in it which you can put into practice.
Review your actions every morning and evening, and in this way live all your days in repentance.
Cast external matters from your mind when you stand to pray; carefully prepare your heart in the presence of the Holy One. Purify your thoughts, and ponder your words before you utter them.
Conduct yourself in these ways in all your endeavors for as long as you live. In this way you will surely avoid transgression; your words, actions and thoughts will be flawless. Your prayer will be pure and clear, sincere and pleasing to God, Blessed is He, as it is written: When You prepare their heart [to concentrate], you are attentive [to their prayers] (Psalms 10:17).
Read this letter once a week and neglect none of it. Fulfill it, and in so doing, walk with it forever in the ways of HASHEM, may He be Blessed, so that you may succeed in your ways and merit the World to Come that lies hidden for the righteous. Every day that you shall read this letter, heaven shall answer your heart’s desires… Amen, Selah”.
After giving the Ten Commandments, God relays a whole host of commandments in bullet-like fashion, in a variety of areas.
I’ll divide them into the following four broad categories:
–Slavery and Marriage
–The Justice System
–Be Nice. Be Fair
–God: A Jealous Lover
Slavery and Marriage
Having recently freed the Jewish people from slavery and provided them with a basic foundation of commandments, God picks as the very first set of detailed commandments the need to be sensitive to slaves.
While the Torah did not ignore the highly prevalent institution of slavery, it was highly innovative in terms of giving them basic human rights and recognizing their deprived situation. “To fulfill the laws pertaining to a Jewish slave”[Commandment #42] is a broad enactment that infuses this otherwise difficult reality with dignity, care and eventual self-sufficiency for the slave involved.
Slavery for women in the Torah has an entirely different connotation. It is classically relevant for young girls, for the express purpose of leading to bona fide marriage. “For the master of a Jewish maidservant to either take her for a wife or give her to his son for a wife” [Commandment #43]defines female “slavery” as exclusively a prelude to marriage. This would typically be an arranged contract between a poor or destitute father of the bride with a wealthier perspective husband or father-in-law. The Torah however provides two specific clauses that protect and release the girl if a marriage will not be consummated.
–“For the master of a Jewish maidservant to redeem her if he or his son will not take her for a wife.” [Commandment #44]
–“The master of a Jewish maidservant cannot sell her to another man.” [Commandment #45]
As can be seen, the Jewish version of slavery, especially regarding women (who were the most exploited) is radically different than anything that existed in the ancient world, or even into modern times.
While on the topic of marriage, the Torah provides a broad command that applies to all brides: “Not to withhold food, clothing or marital relations.” [Commandment #46]
Except for this last commandment, the previous slavery-related ones do not apply in current times.
The Justice System
The following long stretch of commandments (from number 47 until 62) presumes the existence of a strong judicial system able to enforce Torah-mandated law. Many of the punishments, especially corporal and capital punishment were only used in a society where court-induced punishment would have a deterrent effect. Even when the Great Sanhedrin or Beit Din (the ancient Jewish Supreme Court) was active, they discontinued many of the harsher punishments when the feeling was that certain crimes were rampant.
There were four different execution methods for different crimes, two of which are included in this section:
–“For the Beit Din to execute by strangulation those who deserve it according to the Torah.” [Commandment #47]
–“Not to strike one’s father or mother.” [Commandment #48]This still applies today, though formerly was punishable by execution.
–“For the Beit Din to penalize with fines one who injures his fellow-man.” [Commandment #49]
–“For the Beit Din to execute by decapitation those who deserve it according to the Torah.” [Commandment #50]
–“For the Beit Din to judge the case of a damaging ox, whether it injured a man or damaged property.” [Commandment #51]
–“Not to eat the meat of an ox sentenced to death, even if it was properly slaughtered.” [Commandment #52]
–“For the Beit Din to judge cases of damages or injuries caused by someone who dug a pit, ditch or cave in a hazardous area.” [Commandment #53]
–“For the Beit Din to judge cases of a thief who stole from people without their knowing.” [Commandment #54]
–“For the Beit Din to judge cases of damages caused by someone’s domestic animal grazing or trampling.” [Commandment #55]
–“For the Beit Din to judge cases of damages caused by fire.” [Commandment #56]
–“For the Beit Din to judge cases of an unpaid guardian.” [Commandment #57]
–“For the Beit Din to judge cases between a plaintiff and a defendant.” [Commandment #58]
–“For the Beit Din to judge cases of a paid guardian.” [Commandment #59]
–“For the Beit Din to judge cases of the borrower of an item.” [Commandment #60]
–“For the Beit Din to judge cases of a seducer.” [Commandment #61]
–“Not to allow the practitioner of sorcery or witchcraft to live.” [Commandment #62]
This ends the judicial commandments for now. The progression is interesting, in that it starts with capital crimes, then deals with damages and injuries, theft, negligence, commercial relationships, borrowers, seducers and finally witches, which brings us back to capital punishment.
Be Nice. Be Fair
Having started the en masse redaction of commandments with sensitivity towards slaves and then development of the justice system, the Torah now addresses (commandments 63 until 85) sensitivity towards other oppressed groups – converts, widows, orphans, poor, sinners and even guilty defendants, and those that defend all of them, namely the courts and ultimately God. Most of the following commandments are considered applicable in our day and age:
–“Not to oppress a righteous convert with words.” [Commandment #63]
–“Not to wrong a righteous convert in matters of monetary value.” [Commandment #64]
–“Not to inflict suffering on any widow or orphan.” [Commandment #65]
–“To lend money to the poor of Jewry.” [Commandment #66]
–“Not to demand a borrower pay his debt when he cannot.” [Commandment #67]
–“To have no part in lending at interest.” [Commandment #68]
–“Not to curse a judge.” [Commandment #69]
–“Not to curse God.” [Commandment #70]
–“Not to curse a ruler of Israel.” [Commandment #71]
–“Not to alter the order of precedence of separating and giving tithes.” [Commandment #72]
–“To eat no animal with a mortal affliction.” [Commandment #73] – This would be directed to the poor person himself, who out of desperation would be tempted to eat from substandard meat.
–“For a judge not to hear one plaintiff when the other is not present.” [Commandment #74]
–“For the court not to accept testimony of a man of sin.” [Commandment #75]– Referring to public sinners of certain categories whose personality is considered less than trustworthy.
–“Not to impose the death penalty unless there is a majority of at least two judges who declare a guilty verdict.” [Commandment #76]
–“A judge should not merely follow the opinions of others, but should have his own clear understanding in giving a verdict.” [Commandment #77]
–“To follow the majority in laws of the Torah.” [Commandment #78]
–“Not to pity a poor man in a trial.” [Commandment #79]
–“To assist in unloading a domestic animal.” [Commandment #80]
–“For a judge not to pervert justice for a sinner because of his wickedness.” [Commandment #81]
–“For a Beit Din not to decide a guilty verdict on a capital case based on circumstantial evidence alone.” [Commandment #82]
–“For a judge to accept no bribe.” [Commandment #83]
–“To leave ownerless everything the land produces in the seventh year.” [Commandment #84]
–“To rest from work on the Sabbath”. [Commandment #85] – This is the flip side of Commandment #32: “Not to work on the Sabbath” (one prohibits working, the other commands rest). It also relates to the immediately preceding commandment of resting of the land on the seventh year, and is of greatest value to the poor.
God: A Jealous Lover
Having protected the interests of the downtrodden as well as defined in detail the relationship to and responsibilities of judges, God now defines in more detail (Commandments 86 to 94) additional specific aspects of the Jew’s relationship to God Himself. Almost like a jealous lover, God demands an exclusive worshipful relationship, gifts, visitation, and unique or even puzzling demonstrations of loyalty:
–“Not to swear in the name of an idol.” [Commandment #86]
–“To entice no one in Jewry to worship an idol.” [Commandment #87]
–“To go on a pilgrimage to the Holy Temple for the three festivals.” [Commandment #88]
–“Not to bring the Passover sacrifice while there is still leavened bread (chametz) in our possession.” [Commandment #89] – As perhaps the most important if not popular of the three festivals, the Torah adds some critical rules as to the Passover sacrifice.
–“The kohanim (priests) cannot leave the fats of the Passover sacrifice overnight without being burnt on the altar.” [Commandment #90]
–“To bring the first fruit that ripens on a tree (bikurim) to the Holy Temple and give it to the Kohen (priest).” [Commandment #91] – This typically coincides with the second of the three yearly pilgrimages, the summer Pentecost holiday (Shavuot).
–“To cook no meat with milk.” [Commandment #92] – There is no apparent direct link of this commandment to the others, though the meat versus milk command is declared in three different iterations in equally unexpected locations. It seems to be some general ubiquitous type of commandment that applies to our daily necessity to eat and probably defines more than almost anything else our daily and almost constant respect of God and His laws in a most practical and concrete fashion.
–“Not to make a treaty with idol worshippers.” [Commandment #93]
–“Not to settle idol worshippers in our land.” [Commandment #94]
Now that’s a set of laws
God has covered sensitivity to the weak and oppressed, established a judicial system, the interaction of the two and details as to the type of relationship He expects from the Jewish people. This is certainly a robust basis for the healthy functioning of a society. However God wants much more, and foremost is to be closer to the Jewish people.
The next set of commandments will deal with the setting up, operation and procedures whereby the Jewish people can have the closest physical connection to God – in the service of the Holy Temple.
Several years ago, I put together what I thought was a really cool and interesting chart about the commandments. Everyone I showed it to was very impressed with it. I showed it to a couple of publishers. They also liked it very much, but didn’t know what to do with it: “It’s not a book” they explained.
After sitting in my drawer for a couple of years I decided to dust it off and start converting it into a book format, and slowly add a few comments to each section of the chart. Any and all input is appreciated.
Following is my initial effort which deals with the commandments of this weeks Torah reading:
Commandments Express – Independence and Identity
The very first commandment given to the fledgling Jewish nation, still in the clutches of Egyptian servitude is that of consecrating the New Moon and establishing their own independent calendar system [Commandment #4].
This is symbolic on many levels. The simplest explanation for this commandment’s prominence may be as a declaration of independence. The most direct implication of slavery, besides the obvious lack of freedom, is that time is not yours. Every second, every moment, must be accounted to one’s supervisors. God then instructs the children of Israel to make time their own. By determining and declaring the start of the new month, the Jewish people take possession of Time itself.
Having grounded the soon-to-be-freed nation in time, and with the Jews having made a metaphysical declaration of independence, the next step is a demonstration of freedom in an outright, very physical act of destructive and bloody rebellion.
The Jews are commanded to take the very animals that the Egyptians worship as Gods and slaughter them in an extremely public display of contempt, fearlessness and even superiority to their Egyptian masters [Commandment #5] – which became the Passover sacrifice.
The next series of commandments continue to deal with two different aspects of the Passover sacrifice. How to eat it [Commandments #6, 7, 8, 15, 16] and who may eat it [Commandments #13, 14, 17].
Now that the Jews have very symbolically declared freedom (God will soon do the practical emancipation), God is making two critical points.
One is that there is still the rule of law. In this case, divine law. Freedom from tyranny does not mean one can do whatever they want. Jews were freed for a purpose beyond their own ease and comfort. They were freed to serve God and become a beacon of light (whatever that entails) to the world. Serving God means following the commandments no matter how esoteric or detailed they may be.
The second point is one of definition. Who is a Jew? Who is a member of this newly identified tribe? Who can participate in this prototypical commandment? The answer is dependent on two different components. It is dependent on ones personal theological allegiance (a Jewish apostate is out), and on being circumcised (if you’re a man).
The next grouping of commandments order the consumption of Matzah on the first night of Passover [Commandment #10], but more extensively prohibits the eating, seeing or possession of any Hametz (leavened bread) throughout the entire Passover holiday [Commandments #9, 11, 12, 19, 20].
These commandments also contain a high level of symbolism. The Matzah is both to commemorate the night of Exodus, but it is also the antithesis of the fat, bloated leavened bread that we consume throughout the year.
During the celebration of our nations birth and independence, the elements of gastronomic comfort and even gluttony are spiritually poisonous to us. God is of the opinion that even seeing Hametz is harmful to a Jew during Passover.
Continuing nationhood is empty without a national memory. As such the highlight of the Passover Seder is the recounting of the Exodus [Commandment #21].
Directly connected to the Exodus, the final plague of the Death of the Egyptian firstborns, and to further highlight God’s unique relationship to Jewish people are the commandments of the firstborn [Commandments #18, 22, 23].
By all rights, apparently all firstborns should have been killed during the plague, including Jewish ones. By God actively protecting them during the plague, he in a sense “acquired” Jewish firstborns for His exclusive service. Jewish animals are also included. Typical sacrificial animals are brought as sacrifices, however for some reason the non-sacrificial donkey is included in the firstborn commandments. However, being non-sacrificial it needs to either be “swapped” for a lamb or killed if a swap is not affected.
All sacrificial commandments (and there are a lot) only apply when there is an active Temple in Jerusalem.
There is another commandment that is given after the night of Exodus but before the next series of commandments that start with the famous Ten Commandments.
The commandment is to restrict the distance one walks beyond a residential area on the Sabbath [Commandment #24].
One reason might be for practical considerations. The freed Jewish tribes were now on the march and camping in an orderly almost military-like organization. On the day of rest, God wanted to reinforce the need to stay together and the sense of community. It’s not the time for traveling or exploring beyond the boundaries. The Jewish people would need to stay close to each other in order to grow as a cohesive unit and be able to receive the next series of commandments as a unified nation.
