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August 7, 2010
PARASHAT R’EIH
(“TO SEE”)
1ST Aliyah (P. 799)
The opening sentence of this Parashat is “See (R’eih) this day I set
before you blessing and curse: blessing if you obey the
commandments…and curse if you do not obey the commandments of
your God…” By giving a brief description of the ceremonial Blessings
and Curses, which takes place on either Mount Gerizim or Mount
Ebul, the Torah wants the Israelites to be aware or to see the
blessings one gets from following God’s laws and to understand or
see the curses one gets from deviating from the ethical and ritual
mitzvoth. Torah gives us the ability to see (R’eih) so that we can make
the proper choices in our lives. This section is a reminder to the
people of the implications of following or ignoring the sacred
Covenant with Adonai (nigh). Upon entering Canaan or being a
minority in a culture, a person can feel social pressure to conform.
The majority culture can become, at least spiritually, a soul-deadening
force. With relentless enticements, cultures seek ways to impose
their view or behavior on all members of society. Even contemporary
American society, with its laudable commitment to individuality,
imposes through media, the movies, advertisements and countless
other ways its culture; a culture which seeks to assimilate its
members. Small wonder, then, that the truly free soul, according to
Rabbi Bradley Shavit Artson, is extremely rare. Conformity and habit
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are nowhere more imposing than in the realm of faith and ritual.
Perhaps this is why, upon entering the Promised Land, the Israelites
were directed to destroy all the sites which are used by the
Canaanites to immorally worship their false gods. The Canaanite
pillars, sacred posts and pagan images must all be torn down. Then
surprisingly, in Deuteronomy, a revolutionary statement is made,
which changed the shape of Judaism. It directs the people to worship
only at the site that God will choose. This initiates the long and often
unsuccessful process of centralizing the sacrificial cult. One should
look at this in conjunction with the centralization of the political order
from decentralized tribes to the centralized authority of the monarchy.
The new rule was in reaction to the scattered sacred sites of the
Canaanites which polluted the land with their child sacrifices and
sexually-explicit ceremonies. Also, it was a reaction against the
spread of Israelite sacrificial centers at Shechem, Shiloh and Beth-El.
Pragmatically, Judaism has always reshaped itself. Chanukah and
Purim are not Torah derived holidays but were added to the holiday
cycle. With the destruction of the Temple, by the Romans, Judaism
added to its illustrious history by entering the period of Rabbinic
Judaism. Under David and his son Solomon, Jerusalem became the
political, commercial and religious capital of the newly-united nation.
The question for Jews in America is how to keep from assimilating
into the majority Christian and agnostic culture. The answer might be
for us to realize the Blessing we receive by maintaining a strong
Jewish way of life for ourselves and for our children.
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2nd Aliyah (Sha ne) (P. 802, verse 11)
R’eih is the third largest Parasha in terms of the number of mitzvoth it
contains—55. The rules begin the extensive legal collection that
continues through Deuteronomy 26. Most scholars agree that even
though Deuteronomy presents the material as Moses’ teachings,
these precepts were compiled hundreds of years later. Evidence
indicates that the compilers of the laws were an eclectic group—
including scribes, Priests, prophets and other intellectuals who
formulated a notion of Israel as a nation guided by God. What makes
their work unique is the powerful, unified vision that they had. Their
distinctive perspective includes the idea that all Israel—Kings and
commoners alike—are to be judged by the degree to which they
adhere to the laws of Deuteronomy.
In particular, the laws
considerably limit the roles of the King and Priests, and redistributes
power to broader segments of the Israelite community.
It is
remarkable that power, even of Kings, is limited and that the laws, in
their potential, act as a force of democratization. The Torah insists
that ethical behavior is for the entire nation of Israel, not just a specific
class of people. The centralization of the sacrificial system, in
Jerusalem, created other problems. Centralizing this sacrificial
system would prevent an Israelite from eating meat most of the time.
Therefore, the law, in this section, specifies that while sacrifice would
be centralized, the consumption of meat would not. Deuteronomy
allowed for the slaughtering of animals for local consumption. The
section also touches upon tithes. It mentions votive sacrifices, the
free will offerings and the offerings for the firstborn male oxen, sheep
and goats. Many offerings were followed by a meal, which brought
the people together in a shared activity and acted as a celebration of
God’s bounty. We, here in Quincy, should also celebrate the
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Blessings that we have. Since we cannot go the Temple to sacrifice
our goats, we should enjoy, instead, giving Tzedakah.
3rd Aliyah (Shileshe) (P. 804, verse 29)
The Israelites were in mortal and spiritual danger from the inhabitants
of Canaan. The text seems to be drawing from experience that
occurred during the settlement, tribal and monarch periods of Israelite
history. Deuteronomy almost appears to know what will become of
the refugees from Egypt when they enter the Holy Land.
Deuteronomy clearly warns the people that Canaanite practices were
abhorrent, especially when offering up their children to their gods. In
a classic statement, perhaps out of fear, the Torah takes the extreme
position, “Be careful to observe only that which I enjoin upon you:
neither add to it nor take away from it”. The statement was based
upon a particular threat—the immoral pagan Canaanite culture.
Deuteronomy continues by writing—observe God’s Commandments,
follow none but the Lord, revere none but Him, observe His
commandments alone, heed only His orders, worship none but Him
and hold fast to Him. It is as if Moses knows the future and is very
fearful for his people. Deuteronomy, here, is reflecting a war
mentality. It is extremely nationalistic. The Torah warns about a
person professing to be a prophet but who offers a false message.
The same warning is given about the individual who performs
supernatural acts. The penalty is harsh—death. Deuteronomy even
goes so far as banning inquiry about the Canaanite religion. It
preaches against subverting the Israelite inhabitants. This is strong
stuff! Attitudes like banning freedom of inquiry may have been
legitimate in ancient times under extreme conditions. The Israelites
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were in a moral war against the evil of idolatry. Can this extreme
position be justified in the modern context? One has to remember that
the lessons of Deuteronomy apply to a specific time period and we, in
the modern world, should not allow its fear to dominate us or our
society. Judaism is a vibrant, relevant and compassionate faith that
does not need such scare tactics to survive. In the modern world,
Judaism can grow and prosper in a free society. We have to take
Deuteronomy’s advice, however, that through mitzvoth, deeds of
loving kindness, tikkun olam, observing Shabbat and the holiday
cycle, Judaism will be strengthened and Jews will receive the
Blessings of Adonai (nigh).
4th Aliyah (Rivee) (P. 808, verse 1)
A major portion of this section concerns the dietary laws. Many Jews
today view Kashrut as an outdated vestige of ancient Israelite
practice, expanded upon by Rabbinic Judaism, but no longer relevant
to modern day life. However, the presentation made by Parashat
R’eih challenges us to reconsider the purposes of Kashrut.
Deuteronomy 14 tells us what animals, fish and birds we can and
cannot eat. The section makes no claim that the dietary prohibitions
are for health reasons. Rather Parashat R’eih, as well as elsewhere
in the Torah, identifies the reason for the eating prohibitions as part of
the Israelites’ particular path to Holiness. As with other chukim (laws
that Rabbinic sages defines as being without rationale explanation),
the daily observance of Kashrut calls us back to a personal
relationship with God. Those laws offer a Jewish spiritual discipline
that is rooted in concrete choices and details of daily life that seem
most mundane. A spiritual discipline around eating is one that carries
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the clear message that spirituality is about far more than what we do
in Synagogue and on holidays—it extends into every area of our lives,
everyday. Kashrut reminds us again and again that Jewish spirituality
is inseparable from what one might call physical. It teaches us that
the most ordinary of experiences can be transformed into moments of
meaning. In these moments, Kashrut can connect us to Jewish
tradition, to other Jews and to God. Jewish tradition teaches us that
the spiritual realm encompasses all of life. Kashrut and the other
Jewish practices related to eating exemplify this teaching and extend
beyond themselves—they stand as daily reminders to look for
additional ways to turn the ordinary into moments of elevation. A
Jewish spiritual discipline around eating can set us on a spiritual
course (a three course meal that is) every day. It is so simple to add
a spiritual dimension to our lives by just adding a Blessing before or
after we eat or by even following just a few of the kashrut laws.
Kashrut helps expain the saying, “You are what you eat.”
5th Aliyah (Ha meshe) (P. 810, verse 22)
Like the dietary laws, obedience to the laws of tithing is considered
another requisite for inclusion in God’s Holy community. Tithing is a
type of taxation system, whereby a tenth of what one produced in the
fields, vines and orchards, together with the firstling of one’s herds, is
to be dedicated to God. It recognized that Adonai (nigh) is the source
of wealth. Tithing was an annual event and its products were to be
consumed at the Sanctuary. If the distance from one’s home was too
great, then the produce could be converted into money and, with its
proceeds, the food for the feast could be purchased in the Sanctuary
city. Every third year, however, the tithe was kept in the home town
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and distributed to the Levites and the poor who depended upon such
contributions. The farmer had to be careful to set aside a tenth of
his/her produce each year. Tithing, however, was not only giving to
God, the Levites and the poor but was a huge social celebration with
pilgrims heading to Jerusalem for a series of wonderful feasts. To
quote from Deuteronomy 14:25, 26, “wrap up the money and take it
with you…and spend the money on anything you want—cattle, sheep,
wine or other intoxicant, or anything you may desire. And you shall
feast there…and rejoice with your household”. It was assumed that
by feasting in Jerusalem, the farmer and his family would view the
Holy Temple in all its glory and the Priests at their service. This would
help the farmer attain a sense of reverence, not through an
intellectual process but by experiencing God’s grace in their lives. In
other words, we can learn the spiritual side through our stomachs.
Tithing teaches us, in the modern world, an important lesson. Our
wealth is to be treated as a Blessing from God and, although we may
use it to enjoy our lives, part of it belongs to God. It is this part that
needs to be shared with the synagogue and the poor. Through the
sincere distribution of God’s share of our wealth, the world can
become a better place, not only for the less advantaged but for us too.
Tithing or sharing our wealth is a requisite for inclusion in God’s Holy
community.
6th Aliyah (She she) (P. 811, verse 2)
On the accession to the throne, ancient Near Eastern rulers would
sometimes grant one-time cancellation of debts, return land
confiscated by the crown and free indentured slaves. Deuteronomy’s
conception of the Covenant between Israel and God entails a similar
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fresh start in which prior economic obligations are canceled, but not
just by the monarch. Instead, the Covenant requires the wealthy to
forgive the debts of the poor. Moreover, this remission of debts and
still unpaid labor contracts is no longer to be a voluntary, one-time act
but a Covenantal obligation that recurs every seven years. This
blueprint for social justice is highly idealistic. By providing specific
mechanisms to eliminate poverty and financial inequity, Deuteronomy
seeks to prevent economic injustice from becoming entrenched in
society. Amos speaks about the injustice of the rich who “trample the
heads of the poor into the dust of the ground and make the humble
walk a twisted course!” Jeremiah, in his message, calls for the
release of “Hebrew slaves, both male and female, and that no one
should keep his fellow Judeans enslaved”. Ezekiel speaks in positive
terms of a “man who has given his bread to the hungry and clothed
the naked; he has refrained from oppressing the poor; he has not
exacted advance or accrued interest…” Deuteronomy and many of
the prophets recognized the severe discrepancy in wealth in Israelite
society and tried to do something about it. The Torah, to rectify social
and economic inequities, announced an amazing idealistic social
experiment in the name of God. The Torah is calling for the
abolishment of poverty. In return, God will bless the people. The
remission of debts, the setting free of Hebrew slaves, giving to the
needy, the call to the farmers not to harden their hearts or to shut their
hands against the needy, are the true meaning of Torah. The concept
is based upon simple faith. The system, however, was impractical
and was never really followed. Yet the ancient message that comes
down to us from Torah is—Give to the poor with a happy heart! How
many of us can say we do that?
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7th Aliyah (Shive e) (P. 814, verse 19)
This section makes it clear that celebration of the three agricultural
pilgrimage holidays must take place under its new program of
centralization in a place designated by God—Jerusalem. These three
holidays—Pesach, Shavuot and Sukkot—were the three biggies.
Today we might include only one of them in the top three. Rosh
Hashanah and Yom Kippur have replaced Shavuot and Sukkot. Only
Pesach survived as one of the top three. This is due to the
destruction of the Temple. Each holiday had its origin in the
agricultural sphere but developed meaning well beyond their roots.
Pesach, of course, stressed freedom while Shavuot was tied to the
receiving of the Ten Commandments. Sukkot retained its fall harvest
atmosphere. These three holidays kept Jerusalem a vibrant city
where people joyously met by the thousands. The events not only
had a spiritual element but also a carnival atmosphere. The main
attraction was the sacrificing of animals at the Temple by the Priests.
There was also feasting on a myriad of farm products and the drinking
of fine wine. Jerusalem was the place where people camped out on
the hills surrounding the Sanctuary. Animals were paraded through
the streets, up to the Temple Mount. Money was exchanged. News
and rumors spread rapidly. The whole city was a vibrant hive of
activity.
The Levites sang the Hallel Psalms with musical
accompaniment. Salesmen hawked their wares. The different shops
were busy almost around the clock. Above all, the people were united
in keeping the mitzvoth of the holidays. Judaism, as sacrificial
religion, was at its glory. Hallelujah! Jerusalem was the key to the
centralization process. The Israelite economy shifted, in part, from
agricultural and pastoral to largely commercial. With the money from
trade and commerce, the Kings could undertake vast building
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projects. In this metropolis lived at least 75,000 people, including the
royal and Priestly families, the great merchants and the wealthy landowning nobility, and many thousands of artisans, traders and
laborers. Together, they constituted about one tenth of the country’s
population. The influence of Jerusalem shaped the whole country.
Through commercial endeavors and Temple activity, Jerusalem
became the heart of the Israelite nation. It still remains in the heart of
Jews around the world. The last stanza of Jerusalem of Gold, by
Naomi Shemer, was written after the Six Day War when Jerusalem
came back home. The stanza reads:
Back to the wells and to the fountains
within the ancient walls
The sound of horn from Temple’s mountain
Again so loudly calls,
From rocky caves, this very morning
A thousand suns will glow
Yerushalaim of gold
Yerushalaim, bronze and light
Within my heart I shall treasure
Your song and sight
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Maftir (P. 817, verse 13)
Haftorah (P. 818 verse 11)
“Ya-a-mode, Ya-a-mode, Ben ben Moshe, Maftir Chazak”