וכל הדברים האלו שלא בשעת הגזרה אבל בשעת הגזרה והוא שיעמוד מלך רשע כנבוכדנצר וחביריו ויגזור גזרה על ישראל לבטל דתם או מצוה מן המצות. יהרג ואל יעבור אפילו על אחת משאר מצות בין נאנס בתוך עשרה בין נאנס בינו לבין עובדי כוכבים :
All of these cases are when there is no decree [against the Jews]. However, in a time where there is a decree, when an evil king is in charge like Nevuchadnezzar and his friends and they make a decree against the Jews in order to negate their religion or one of the commandments, then one must give up their life instead of transgressing even one of the regular commandments, whether they are forced to transgress in front of 10 Jewish people or the sin is only between the Jew and the non-Jew [that is forcing them to transgress].
The question here is what is a Jew doing wrong when a Jew is forced to transgress one of the commandments in the Torah? Is it a chilul Hashem (disgrace of the name)? It seems like, from the previous halachas in the Rambam, that this idea (of chilul Hashem) only applies in front of 10 Jews. What, then, is a Jew doing that is so severe that it is better that he or she give up their life rather than transgress one of the regular commandments, not even one of the three special commandments?
I think the answer lies in why the three big sins of illicit relations, murder and idol worship also require one to give up their life even when there are not ten Jews around. The effect that it has on a person is tremendous. When a person is living in a society where being a Jew is looked down upon and then they are forced to transgress a commandment in the Torah, this effects a person on a deep level. The person sees him or herself as part of something that is despicable to others. On top of that, when they transgress, they think that there is no harm in this transgression. Nothing happened to me so why should I continue to be a part of this nation that is oppressed? This mentality would lead to the downfall of Judaism. Therefore, in order to protect the religion and perpetuate it throughout eternity we need these laws and show that we will never surrender to these evil temptations.
In truth, if one were to transgress one of the commandments in this time, there would be no punishment for it. This rule was set in place in order to allow people to choose death over the transgression of the commandments. Usually a Jew is not allowed to sacrifice his or her life for anything. However, this rule was made in order that devoted people could stand up and show that they are proud to be Jewish and that even the most, seemingly, mundane commandment is dear to them.
Thursday, June 3, 2010
Wednesday, June 2, 2010
Free Will and G-D's Guidance
This week's Parsha is quite incredible. G-D tells us to send spies to the land and scout it out with Leaders of the tribes, supposedly great men. Then, when they fail and bring the rest of Bnei Yisroel to sin G-D tells Moshe, "I am going to wipe them out and just start all over with you." We were only saved because Moshe prayed for us, had anyone else been the leader we would have surely perished. However, if we take a closer look at this debacle we will be able to understand a much deeper lesson than that of the mistakes of our ancestores.
In Bamidbar (13:2) it says:
ב. שְׁלַח לְךָ אֲנָשִׁים וְיָתֻרוּ אֶת אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל אִישׁ אֶחָד אִישׁ אֶחָד לְמַטֵּה אֲבֹתָיו תִּשְׁלָחוּ כֹּל נָשִׂיא בָהֶם:
2. "Send out for yourself men who will scout the Land of Canaan, which I am giving to the children of Israel. You shall send one man each for his father's tribe; each one shall be a chieftain in their midst."
I know that almost everyone has been told that Shelach Licha (send for yourself) means that when Bnei Yisroel heard they were going into Israel they asked G-D if they could send people first before entering the land. However, I think this reveals an amazing gift from G-D to man. The gift: free will to do what we please. Think about it, G-D just performed all of these miracles to bring us out of Egypt and He gave us food and water through clear miracles and the Jewish people still ask Him if they can send people to scout out the land before entering?!?! Are they serious? And if they didn't like the land what were they gonna do? Nonetheless, G-D does not force anything upon man so He allowed them to scout out the land before entering it.
However, G-D knows the essence of man, He understands our nature. G-D knew that just letting the Jewish people decide on their own who they were going to send and how they were going to scout out the land would definitely lead to disaster. Therefore, G-D told Moshe, "If you are going to send anyone they must be the most righteous and humble among you." In this way G-D allowed the Jewish people to have their free will, but tried to guide them towards the proper path without hindering their free will.
This can also explain a very perplexing statement made in the very next verse (ibid:3):
ג. וַיִּשְׁלַח אֹתָם מֹשֶׁה מִמִּדְבַּר פָּארָן עַל פִּי יְ־הֹוָ־ה כֻּלָּם אֲנָשִׁים רָאשֵׁי בְנֵי יִשְׂרָאֵל הֵמָּה:
3. So Moses sent them from the desert of Paran by the word of the Lord. All of them were men of distinction; they were the heads of the children of Israel.
In case you missed that, this verse says that Moshe sent out the scouts BY THE WORD OF THE LORD. What??? If it was the word of the Lord why does it say in Devarim (1:22):
כב. וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם וַתֹּאמְרוּ נִשְׁלְחָה אֲנָשִׁים לְפָנֵינוּ וְיַחְפְּרוּ לָנוּ אֶת הָאָרֶץ וְיָשִׁבוּ אֹתָנוּ דָּבָר אֶת הַדֶּרֶךְ אֲשֶׁר נַעֲלֶה בָּהּ וְאֵת הֶעָרִים אֲשֶׁר נָבֹא אֲלֵיהֶן:
22. And all of you approached me and said, "Let us send men ahead of us so that they will search out the land for us and bring us back word by which route we shall go up, and to which cities we shall come."
Also, all the Medrashim and commentators say this as well, that the Jewish people requested that these scouts go. How, then, could Moshe have sent the scouts by the word of G-D?
So, using what was explained above, that G-D gives guidance to man's free will, will help us explain this predicament. G-D allows man to have free choice, but once the Jewish people chose to send people as scouts, He was not allowing just anyone to go and they could not choose any path they wanted. They had to see the best of the land and, as we said before, only the most righteous among them were allowed on this scouting trip. Thereby, G-D gave the Jewish people the best possible chance to succeed. However, it was all for naught. Even these great men and even this path that showed the best that Israel had to offer could not overcome their desires.
The question remains, what was their desire? Well, I will put it this way, they were living in the desert where all of their needs were taken care of by G-D, they did not have to work or do anything for that matter. All of this right after being slaves where the labor was back breaking and when they entered the land they knew that life would go back to normal. People would have to plow their fields and they would have to fight the armies of Canaan. Gosh, why would they WANT to enter Israel? They thought they knew better than G-D. They thought their lives would be better in the desert than in the land of Israel and that is why they did not want to enter. Only once they heard that G-D's wrath would come down upon them and their comfortable lives would be altered did they then desire to go up and enter the land, but at that point it was too late.
Today, we are no better than the Jews of the desert. We are always looking for a way to avoid work. Toil is something that we despise and we are always looking for the easy way out. If I was living in a situation where all of my needs were taken care of and then I was told I had to start working again, I would try my hardest to stay where I was.
The most important thing that, I think, we can take away from this is that although we have free will G-D tries to guide us in the proper direction. He did not just allow the Jews to fall without fighting for them, that is probably why He was so angry with them to the extent that He "wanted" to destroy them. Today, we are guided by G-D through the Torah and mitzvos. They teach us that we must make our decisions with free will, but when we make those choices the Torah is there to guide us on how best to avoid temptations that lead to our downfall. People will look at the Torah as prohibitive, but I see it as an enhancer of life. Does the person who eats 50 steaks and throws up enjoy his steaks more, or does the person who has his steak with wine and spices enjoy it more? True, the person who has only one has less, but as the saying goes "sometimes less is more."
In Bamidbar (13:2) it says:
ב. שְׁלַח לְךָ אֲנָשִׁים וְיָתֻרוּ אֶת אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל אִישׁ אֶחָד אִישׁ אֶחָד לְמַטֵּה אֲבֹתָיו תִּשְׁלָחוּ כֹּל נָשִׂיא בָהֶם:
2. "Send out for yourself men who will scout the Land of Canaan, which I am giving to the children of Israel. You shall send one man each for his father's tribe; each one shall be a chieftain in their midst."
I know that almost everyone has been told that Shelach Licha (send for yourself) means that when Bnei Yisroel heard they were going into Israel they asked G-D if they could send people first before entering the land. However, I think this reveals an amazing gift from G-D to man. The gift: free will to do what we please. Think about it, G-D just performed all of these miracles to bring us out of Egypt and He gave us food and water through clear miracles and the Jewish people still ask Him if they can send people to scout out the land before entering?!?! Are they serious? And if they didn't like the land what were they gonna do? Nonetheless, G-D does not force anything upon man so He allowed them to scout out the land before entering it.
However, G-D knows the essence of man, He understands our nature. G-D knew that just letting the Jewish people decide on their own who they were going to send and how they were going to scout out the land would definitely lead to disaster. Therefore, G-D told Moshe, "If you are going to send anyone they must be the most righteous and humble among you." In this way G-D allowed the Jewish people to have their free will, but tried to guide them towards the proper path without hindering their free will.
This can also explain a very perplexing statement made in the very next verse (ibid:3):
ג. וַיִּשְׁלַח אֹתָם מֹשֶׁה מִמִּדְבַּר פָּארָן עַל פִּי יְ־הֹוָ־ה כֻּלָּם אֲנָשִׁים רָאשֵׁי בְנֵי יִשְׂרָאֵל הֵמָּה:
3. So Moses sent them from the desert of Paran by the word of the Lord. All of them were men of distinction; they were the heads of the children of Israel.
In case you missed that, this verse says that Moshe sent out the scouts BY THE WORD OF THE LORD. What??? If it was the word of the Lord why does it say in Devarim (1:22):
כב. וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם וַתֹּאמְרוּ נִשְׁלְחָה אֲנָשִׁים לְפָנֵינוּ וְיַחְפְּרוּ לָנוּ אֶת הָאָרֶץ וְיָשִׁבוּ אֹתָנוּ דָּבָר אֶת הַדֶּרֶךְ אֲשֶׁר נַעֲלֶה בָּהּ וְאֵת הֶעָרִים אֲשֶׁר נָבֹא אֲלֵיהֶן:
22. And all of you approached me and said, "Let us send men ahead of us so that they will search out the land for us and bring us back word by which route we shall go up, and to which cities we shall come."
Also, all the Medrashim and commentators say this as well, that the Jewish people requested that these scouts go. How, then, could Moshe have sent the scouts by the word of G-D?
So, using what was explained above, that G-D gives guidance to man's free will, will help us explain this predicament. G-D allows man to have free choice, but once the Jewish people chose to send people as scouts, He was not allowing just anyone to go and they could not choose any path they wanted. They had to see the best of the land and, as we said before, only the most righteous among them were allowed on this scouting trip. Thereby, G-D gave the Jewish people the best possible chance to succeed. However, it was all for naught. Even these great men and even this path that showed the best that Israel had to offer could not overcome their desires.
The question remains, what was their desire? Well, I will put it this way, they were living in the desert where all of their needs were taken care of by G-D, they did not have to work or do anything for that matter. All of this right after being slaves where the labor was back breaking and when they entered the land they knew that life would go back to normal. People would have to plow their fields and they would have to fight the armies of Canaan. Gosh, why would they WANT to enter Israel? They thought they knew better than G-D. They thought their lives would be better in the desert than in the land of Israel and that is why they did not want to enter. Only once they heard that G-D's wrath would come down upon them and their comfortable lives would be altered did they then desire to go up and enter the land, but at that point it was too late.
Today, we are no better than the Jews of the desert. We are always looking for a way to avoid work. Toil is something that we despise and we are always looking for the easy way out. If I was living in a situation where all of my needs were taken care of and then I was told I had to start working again, I would try my hardest to stay where I was.
The most important thing that, I think, we can take away from this is that although we have free will G-D tries to guide us in the proper direction. He did not just allow the Jews to fall without fighting for them, that is probably why He was so angry with them to the extent that He "wanted" to destroy them. Today, we are guided by G-D through the Torah and mitzvos. They teach us that we must make our decisions with free will, but when we make those choices the Torah is there to guide us on how best to avoid temptations that lead to our downfall. People will look at the Torah as prohibitive, but I see it as an enhancer of life. Does the person who eats 50 steaks and throws up enjoy his steaks more, or does the person who has his steak with wine and spices enjoy it more? True, the person who has only one has less, but as the saying goes "sometimes less is more."
Friday, May 28, 2010
Leadership
In this week's parsha, Behaaloscha, there is a very interesting situation that occurs that deals with leadership and prophesy. In Bamidbar 11:24-26 it says,
כד. וַיֵּצֵא מֹשֶׁה וַיְדַבֵּר אֶל הָעָם אֵת דִּבְרֵי יְ־הֹוָ־ה וַיֶּאֱסֹף שִׁבְעִים אִישׁ מִזִּקְנֵי הָעָם וַיַּעֲמֵד אֹתָם סְבִיבֹת הָאֹהֶל:24. Moses went out and told the people what the Lord had said, and he assembled seventy men of the elders of the people, and stood them around the Tent.
כה. וַיֵּרֶד יְ־הֹוָ־ה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ:25. The Lord descended in a cloud and spoke to him, and He increased some of the spirit that was on him and bestowed it on the seventy elders. And when the spirit rested upon them, they prophesied, but they did not continue.
כו. וַיִּשָּׁאֲרוּ שְׁנֵי אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי מֵידָד וַתָּנַח עֲלֵיהֶם הָרוּחַ וְהֵמָּה בַּכְּתֻבִים וְלֹא יָצְאוּ הָאֹהֱלָה וַיִּתְנַבְּאוּ בַּמַּחֲנֶה:26. Now two men remained in the camp; the name of one was Eldad and the name of the second was Medad, and the spirit rested upon them. They were among those written, but they did not go out to the tent, but prophesied in the camp.
The point to take away here is that Moshe gave out some of his ability to prophesize and shared it with these Elders. However, there were two Elders, Eldad and Medad, that remained in the camp and therefore normal people saw these Elders communicating with G-D. This was a shock to the people because they were used to just seeing Moshe prophesize. This leads us to the next part of the story.
כז. וַיָּרָץ הַנַּעַר וַיַּגֵּד לְמֹשֶׁה וַיֹּאמַר אֶלְדָּד וּמֵידָד מִתְנַבְּאִים בַּמַּחֲנֶה:27. The lad ran and told Moses, saying, "Eldad and Medad are prophesying in the camp!"
כח. וַיַּעַן יְהוֹשֻׁעַ בִּן נוּן מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו וַיֹּאמַר אֲדֹנִי מֹשֶׁה כְּלָאֵם
28. Joshua the son of Nun, Moses' servant from his youth, answered and said, Moses, my master, imprison them!"
Now that the people saw other prophets this scared Moshe's student, Joshua. He was thinking, "How could anyone else communicate with G-D like Moshe?" He immediately became overwhelmed by an irrational fear and shouted for them to be punished. Joshua was thinking, "Only my Rebbe is allowed to do that!" To this the great and wise Moshe answered very simply:
כט. וַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי וּמִי יִתֵּן כָּל עַם יְ־הֹוָ־ה נְבִיאִים כִּי יִתֵּן יְ־הֹוָ־ה אֶת רוּחוֹ עֲלֵיהֶם:29. Moses said to him, "Are you zealous for my sake? If only all the Lord's people were prophets, that the Lord would bestow His spirit upon them!"
Moshe was telling Joshua that everyone has a right to communicate with G-D. They do not need Moshe as a mediator. Moshe would be happy if everyone was on his level and able to communicate with G-D. It was not for Moshe to be the intermediary unless completely necessary, which it was.
Moshe was a great leader because he did not covet his power nor did he abuse it. This is why the rebellion of Korach was such a slap in the face to Moshe Rabbeinu. Korach declared that Moshe was a greedy leader that abused his powers. Nothing could be further from the truth. Moshe did not want to be the leader, he HAD to be the leader. Therefore, when other people were given the ability to prophesize Moshe was happy that they were. In fact, Moshe wished everyone could prophesize.
Moshe saw Eldad and Medad's ability to prophesize as a closeness to G-D, this made him happy. "Everyone should be able to get this close to G-D," Moshe was telling Joshua. However, Joshua saw Moshe's role in a comepletely different light. Joshua saw Moshe as a leader that has ultimate power. "No one should be able to contradict Moshe, but if others can prophesize then Moshe's word can be disputed," Joshua was thinking.
I think these different views come from two different views on leadership in the Jewish religion. Moshe's view of a leader is one who guides the people because they need him and would be lost without his unique abilities. Joshue, however, believed a leader is someone who commands the congregation and has ultimate power, like a general in the army. Therefore, Moshe had to tell Joshua that the only time the "General in the army" type of leadership is required is when no one else can fulfill the role of the leader. However, if everyone can fulfill the role of the leader, then there is a much more limited role for the leader.
This limited leadership is seen throughout the Book of Judges. Everyone sacrificed on their own alters and had personal relationships with G-D. In fact, when the Jews asked for a king, this upset G-D and the limited leader, Shmuel HaNavi. Everyone was able to communicate with G-D and follow His ways directly from G-D's mouth, so why did they need a king, the "General of the Army" type of leader? Moshe is telling us and he told Joshua that the limited type of leader is better because it allows the Jewish people to connect to G-D on a much more personal basis.
Nowadays, we also have two different types of leaders. There are those that make every decision for us without us figuring things out with our own heads and there are those that help guide us, but tell us to make the right choices. I think that Moshe is telling us that leaders should have a limited role in our lives and that we should only utilize leaders when necessary. For Moshe, the Jewish people needed him to communicate with G-D on a daily basis. Nowadays, we need leaders to help us when we do not understand or know G-D's desire. However, to assume that anyone nowadays actually knows the will of G-D is absurd. There are no prophets and the best leaders available can only grant their insights and ideas. Leaders should guide us, but are by no means an end all be all like an actual prophet. We must use our minds and seek guidance, but blind loyalty is foolish.
כד. וַיֵּצֵא מֹשֶׁה וַיְדַבֵּר אֶל הָעָם אֵת דִּבְרֵי יְ־הֹוָ־ה וַיֶּאֱסֹף שִׁבְעִים אִישׁ מִזִּקְנֵי הָעָם וַיַּעֲמֵד אֹתָם סְבִיבֹת הָאֹהֶל:24. Moses went out and told the people what the Lord had said, and he assembled seventy men of the elders of the people, and stood them around the Tent.
כה. וַיֵּרֶד יְ־הֹוָ־ה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ:25. The Lord descended in a cloud and spoke to him, and He increased some of the spirit that was on him and bestowed it on the seventy elders. And when the spirit rested upon them, they prophesied, but they did not continue.
כו. וַיִּשָּׁאֲרוּ שְׁנֵי אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי מֵידָד וַתָּנַח עֲלֵיהֶם הָרוּחַ וְהֵמָּה בַּכְּתֻבִים וְלֹא יָצְאוּ הָאֹהֱלָה וַיִּתְנַבְּאוּ בַּמַּחֲנֶה:26. Now two men remained in the camp; the name of one was Eldad and the name of the second was Medad, and the spirit rested upon them. They were among those written, but they did not go out to the tent, but prophesied in the camp.
The point to take away here is that Moshe gave out some of his ability to prophesize and shared it with these Elders. However, there were two Elders, Eldad and Medad, that remained in the camp and therefore normal people saw these Elders communicating with G-D. This was a shock to the people because they were used to just seeing Moshe prophesize. This leads us to the next part of the story.
כז. וַיָּרָץ הַנַּעַר וַיַּגֵּד לְמֹשֶׁה וַיֹּאמַר אֶלְדָּד וּמֵידָד מִתְנַבְּאִים בַּמַּחֲנֶה:27. The lad ran and told Moses, saying, "Eldad and Medad are prophesying in the camp!"
כח. וַיַּעַן יְהוֹשֻׁעַ בִּן נוּן מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו וַיֹּאמַר אֲדֹנִי מֹשֶׁה כְּלָאֵם
28. Joshua the son of Nun, Moses' servant from his youth, answered and said, Moses, my master, imprison them!"
Now that the people saw other prophets this scared Moshe's student, Joshua. He was thinking, "How could anyone else communicate with G-D like Moshe?" He immediately became overwhelmed by an irrational fear and shouted for them to be punished. Joshua was thinking, "Only my Rebbe is allowed to do that!" To this the great and wise Moshe answered very simply:
כט. וַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי וּמִי יִתֵּן כָּל עַם יְ־הֹוָ־ה נְבִיאִים כִּי יִתֵּן יְ־הֹוָ־ה אֶת רוּחוֹ עֲלֵיהֶם:29. Moses said to him, "Are you zealous for my sake? If only all the Lord's people were prophets, that the Lord would bestow His spirit upon them!"
Moshe was telling Joshua that everyone has a right to communicate with G-D. They do not need Moshe as a mediator. Moshe would be happy if everyone was on his level and able to communicate with G-D. It was not for Moshe to be the intermediary unless completely necessary, which it was.
Moshe was a great leader because he did not covet his power nor did he abuse it. This is why the rebellion of Korach was such a slap in the face to Moshe Rabbeinu. Korach declared that Moshe was a greedy leader that abused his powers. Nothing could be further from the truth. Moshe did not want to be the leader, he HAD to be the leader. Therefore, when other people were given the ability to prophesize Moshe was happy that they were. In fact, Moshe wished everyone could prophesize.
Moshe saw Eldad and Medad's ability to prophesize as a closeness to G-D, this made him happy. "Everyone should be able to get this close to G-D," Moshe was telling Joshua. However, Joshua saw Moshe's role in a comepletely different light. Joshua saw Moshe as a leader that has ultimate power. "No one should be able to contradict Moshe, but if others can prophesize then Moshe's word can be disputed," Joshua was thinking.
I think these different views come from two different views on leadership in the Jewish religion. Moshe's view of a leader is one who guides the people because they need him and would be lost without his unique abilities. Joshue, however, believed a leader is someone who commands the congregation and has ultimate power, like a general in the army. Therefore, Moshe had to tell Joshua that the only time the "General in the army" type of leadership is required is when no one else can fulfill the role of the leader. However, if everyone can fulfill the role of the leader, then there is a much more limited role for the leader.
This limited leadership is seen throughout the Book of Judges. Everyone sacrificed on their own alters and had personal relationships with G-D. In fact, when the Jews asked for a king, this upset G-D and the limited leader, Shmuel HaNavi. Everyone was able to communicate with G-D and follow His ways directly from G-D's mouth, so why did they need a king, the "General of the Army" type of leader? Moshe is telling us and he told Joshua that the limited type of leader is better because it allows the Jewish people to connect to G-D on a much more personal basis.
Nowadays, we also have two different types of leaders. There are those that make every decision for us without us figuring things out with our own heads and there are those that help guide us, but tell us to make the right choices. I think that Moshe is telling us that leaders should have a limited role in our lives and that we should only utilize leaders when necessary. For Moshe, the Jewish people needed him to communicate with G-D on a daily basis. Nowadays, we need leaders to help us when we do not understand or know G-D's desire. However, to assume that anyone nowadays actually knows the will of G-D is absurd. There are no prophets and the best leaders available can only grant their insights and ideas. Leaders should guide us, but are by no means an end all be all like an actual prophet. We must use our minds and seek guidance, but blind loyalty is foolish.
Friday, May 7, 2010
Rambam- Yisodei Hatorah Perek 5 Halacha 2- When One Should Give Up Their Life For The Commandments
במה דברים אמורים בשאר מצות חוץ מעבודת כוכבים וגלוי עריות ושפיכת דמים. אבל שלש עבירות אלו אם יאמר לו עבור על אחת מהן או תהרג. יהרג ואל יעבור. במה דברים אמורים בזמן שהעובד כוכבים מתכוין להנאת עצמו. כגון שאנסו לבנות לו ביתו בשבת או לבשל לו תבשילו. או אנס אשה לבועלה וכיוצא בזה. אבל אם נתכוין להעבירו על המצות בלבד. אם היה בינו לבין עצמו ואין שם עשרה מישראל יעבור ואל יהרג. ואם אנסו להעבירו בעשרה מישראל יהרג ואל יעבור. ואפילו לא נתכוין להעבירו אלא על מצוה משאר מצות בלבד:
"What case is the first halacha speaking of (that one must violate the commandments rather than give up his or her life)? In a case of all the commandments except idol worship, illicit relations and bloodshed. However, by transgressing these three sins, if one is given the object to transgress or die one must die rather than transgress.
"What case is the first halacha speaking of (that one must violate the commandments rather than give up his or her life)? In a case of all the commandments except idol worship, illicit relations and bloodshed. However, by transgressing these three sins, if one is given the object to transgress or die one must die rather than transgress.
Also, with what is the first halacha speaking of (that one must violate the commandments rather than give up his or her life)? In a time that the idol worshipper (that is forcing the Jew to choose to die or transgress) is doing this for his or her own benefit. For example, the idol worshipper forces the Jew to build a house on shabbos, cook, forces a Jewess to have relations with him and similarly. However, if the idol worshipper's only goal is to have the Jew desecrate the commandments for that purpose in and of itself then if it is private (less than 10 Jews are there) then the Jew or Jewess should transgress and not die, but if it is public, in front of ten Jews, then the Jew or Jewess should die and not transgress. This holds true even if it is in regard to any commandment."
These two exceptions to the rule of "transgress and do not die" need to be further analyzed. If the idea of the commandments truly is that one should "live by them" and not die by them then why are there any exceptions? How could we find any case where one should die for the sake of the commandment if the whole purpose of the commandments are for us to live and observe them?
I think there are two very unique answer as to why we must die rather than transgress in these two situations. In the cases of illicit relations, bloodshed and idol worship there is an inherent rebellion against G-D in these three sins. The idea of living by the commandments is that one realizes that G-D is the creator of the world and that He is G-D. Illicit relations inherently denies this, bloodshed inherently denies this and idol worship inherently denies this.
Idol worship goes counter to the idea that G-D controls the world. Someone who worships idols asks the idols for rain, money and other events. This detracts from the belief that G-D is the ruler and guider of the world. Illicit relations represents the antithesis of G-D's ultimate power over the granting of life. Someone who has illicit relations uses a forbidden path to form life. Bloodshed is a man taking the power of ending life. These three ideas are the antithesis of Torah and Judaism. When someone falters in one of these three areas it is impossible to worship G-D with the same level of fervor. Therefore, the idea of "live by them" does not apply in these situations.
In the other situation, that a non-Jew is forcing a Jew to transgress a commandment just because he is Jewish and the non-Jew wants him or her to violate the laws of the Torah, this is similar, but a little different. The non-Jew's sole purpose is to hear the Jew renounce G-D. In this situation a Jew is given a choice, is G-D the ultimate truth or is man in charge of the world. The non-Jew or idol worshiper is trying to show that he or she is in charge and not G-D. Therefore, one must stand up and say that G-D is the only one that is all powerful and this disgusting person is worthless. However, it is only necessary to give up one's life in public in this case because if it was in private there is no real statement being made. However, in public there is a public act of acknowledgment that is being conveyed. So in private, one may transgress, but in public it is necessary to give up one's life.
Idol worship goes counter to the idea that G-D controls the world. Someone who worships idols asks the idols for rain, money and other events. This detracts from the belief that G-D is the ruler and guider of the world. Illicit relations represents the antithesis of G-D's ultimate power over the granting of life. Someone who has illicit relations uses a forbidden path to form life. Bloodshed is a man taking the power of ending life. These three ideas are the antithesis of Torah and Judaism. When someone falters in one of these three areas it is impossible to worship G-D with the same level of fervor. Therefore, the idea of "live by them" does not apply in these situations.
In the other situation, that a non-Jew is forcing a Jew to transgress a commandment just because he is Jewish and the non-Jew wants him or her to violate the laws of the Torah, this is similar, but a little different. The non-Jew's sole purpose is to hear the Jew renounce G-D. In this situation a Jew is given a choice, is G-D the ultimate truth or is man in charge of the world. The non-Jew or idol worshiper is trying to show that he or she is in charge and not G-D. Therefore, one must stand up and say that G-D is the only one that is all powerful and this disgusting person is worthless. However, it is only necessary to give up one's life in public in this case because if it was in private there is no real statement being made. However, in public there is a public act of acknowledgment that is being conveyed. So in private, one may transgress, but in public it is necessary to give up one's life.
Friday, April 30, 2010
Rambam- Yisodei Hatorah Perek 5 Halacha 1- Making a Good Impression (Kiddush Hashem)
כל בית ישראל מצווין על קדוש השם הגדול הזה שנאמר ונקדשתי בתוך בני ישראל. ומוזהרין שלא לחללו שנאמר ולא תחללו את שם קדשי. כיצד כשיעמוד עובד כוכבים ויאנוס את ישראל לעבור על אחת מכל מצות האמורות בתורה או יהרגנו יעבור ואל יהרג שנאמר במצות אשר יעשה אותם האדם וחי בהם. וחי בהם ולא שימות בהם. ואם מת ולא עבר הרי זה מתחייב בנפשו:
"Every House of Israel is commanded on the [commandment] of 'Kiddush Hashem' (Making the Name Holy) the great and holy [name]. As it says in scripture (Vayikra 22: 32), 'I shall be made holy through the children of Israel.'
Also, we are warned not to disgrace His [name]. As it says (ibid), 'Do not disgrace My holy name.'
How [does one disgrace G-D's name? For example,] during a time when a none Jew goes to force a Jew to desecrate one of the commandments that are stated in the Torah or be killed, [the Jew] should desecrate the commandment. This is because it is stated in scripture (Vayikra 18:5) 'With the commandments that a man will perform and LIVE BY THEM.' Not die by them!
If someone dies instead of desecrating the commandments then he is 'Obligated to die.' (Aka he dies, but he also dies guilty of the death penalty by a Jewish court)."
The next halacha in the Rambam exludes three commandments, but before we get to that let's discuss this idea. Every Jew is obligated in making G-D's name holy. That is a very powerful statement, but is so much more than just a commandment.
Every Jew is not just a Jew, but a representative of G-D and the religion that G-D gave to man, according to the Jewish tradition. Therefore, every Jew must act as if other people are judging G-D based on them, because they are. If a Jew acts inappropriately then everyone watching him or her is not just judging them as a person, but as part of the Jewish religion and our G-D. On the other hand, if we act inappropriately it reflects poorly on our religion and G-D.
It is very interesting that the Rambam chose this specific case, someone dying instead of desecrating a commandment. That sounds like a very controversial case. What is the Rambam's point here that if someone dies instead of desecrating the commandments he or she is obligated to die which translates into a very severe penalty?
I believe the Rambam was trying to tell us that we should not be overly righteous. You think that the commandments are the end all be all, then you are an unwise and unrighteous Jew. A Jew is someone who can take perspective on things and realize the right thing to do in every situation. Someone who is unwilling to following the ideals of the Torah and only looks at their strict law without common sense is a fool. He or she is not just a fool, but a SINNER.
This is what the Rambam's underlying point is, one should realize the Torah is a guide to life, to make man's life better and more meaningful, not a hindrance. Someone who gives up their life for the commandments (except the three exclusions in the next halacha) refuses to understand the meaning of the Torah and G-D's will and does not deserve to represent the Jewish people to the rest of the world. This is because they do not actually represent the Torah and G-D's will.
"Every House of Israel is commanded on the [commandment] of 'Kiddush Hashem' (Making the Name Holy) the great and holy [name]. As it says in scripture (Vayikra 22: 32), 'I shall be made holy through the children of Israel.'
Also, we are warned not to disgrace His [name]. As it says (ibid), 'Do not disgrace My holy name.'
How [does one disgrace G-D's name? For example,] during a time when a none Jew goes to force a Jew to desecrate one of the commandments that are stated in the Torah or be killed, [the Jew] should desecrate the commandment. This is because it is stated in scripture (Vayikra 18:5) 'With the commandments that a man will perform and LIVE BY THEM.' Not die by them!
If someone dies instead of desecrating the commandments then he is 'Obligated to die.' (Aka he dies, but he also dies guilty of the death penalty by a Jewish court)."
The next halacha in the Rambam exludes three commandments, but before we get to that let's discuss this idea. Every Jew is obligated in making G-D's name holy. That is a very powerful statement, but is so much more than just a commandment.
Every Jew is not just a Jew, but a representative of G-D and the religion that G-D gave to man, according to the Jewish tradition. Therefore, every Jew must act as if other people are judging G-D based on them, because they are. If a Jew acts inappropriately then everyone watching him or her is not just judging them as a person, but as part of the Jewish religion and our G-D. On the other hand, if we act inappropriately it reflects poorly on our religion and G-D.
It is very interesting that the Rambam chose this specific case, someone dying instead of desecrating a commandment. That sounds like a very controversial case. What is the Rambam's point here that if someone dies instead of desecrating the commandments he or she is obligated to die which translates into a very severe penalty?
I believe the Rambam was trying to tell us that we should not be overly righteous. You think that the commandments are the end all be all, then you are an unwise and unrighteous Jew. A Jew is someone who can take perspective on things and realize the right thing to do in every situation. Someone who is unwilling to following the ideals of the Torah and only looks at their strict law without common sense is a fool. He or she is not just a fool, but a SINNER.
This is what the Rambam's underlying point is, one should realize the Torah is a guide to life, to make man's life better and more meaningful, not a hindrance. Someone who gives up their life for the commandments (except the three exclusions in the next halacha) refuses to understand the meaning of the Torah and G-D's will and does not deserve to represent the Jewish people to the rest of the world. This is because they do not actually represent the Torah and G-D's will.
Saturday, March 27, 2010
The Ten Plagues, A lesson in Repentance
The Midrash Tanchuma in Parshas Vaera can teach us a quite powerful lesson. It quotes a verse in Iyov, "Behold, G-D, in His omnipotence, will raise up. Who can instruct as He does?" (Iyov 36:22) The Medrash tells us that this means that G-D instructs the wicked how to repent their evil ways. This is done through G-D giving the wicked a certain illness or other hardship that relates to their misdeed. The ten plagues are the paradigm for this idea.
Blood: The reason for this plague was because the Egyptians did not allow the daughters of Israel to use the mikvah and purify themselves from their menstrual impurity. Thus, they effectively were prohibiting the Jews from procreating since a man can not lie with his wife unless she cleanses herself in the mikva. Therefore, the Egyptians were reminded of this sin by being punished with blood.
Frogs/Crocodiles: The Egyptians would force the Jews to chase after these creatures and bring them to the Egyptians. Therefore, the Egyptians were punished with the very thing that they forced the Jews to do.
Lice: The Egyptians would force the Jews to sweep the streets and market places (a pointless task as well) therefore the dust that the Jews were forced to sweep turned to lice.
Wild Beasts: The Egyptians would force the Jews to capture wild beasts for them just to torture the Jews. Therefore, the Egyptians were tortured with wild beasts.
Pestilence (for the animals): The Egyptians forced the Jews to watch after their animals in the desert, the mountains and the valleys in order that the Jews should not procreate by being allowed to return home. Therefore, all of the animals that the Jews had to watch were killed.
Boils: The Egyptians would force the Jews to get hot water for their baths and cold water if it was too hot. They tortured the Jews in order to take care of their bodies so their bodies were punished by being covered in boils.
Hail: The Egyptians made the Jews plant gardens and orchards. Therefore, G-D brought the hail to destroy these plantations.
Locusts: The Egyptians made the Jews plant wheat and barely. Therefore, G-D made the locusts come and destroy these crops.
Darkness: The reason for this plague was in order to get rid of the Jews that were wicked. G-D could not bring a plague on them while the Egyptians could see because then the Egyptians would say that just like we are plagued so too are the Jews. Then the Jews would not be freed. Therefore, G-D cast darkness over the land of Egypt to punish the wicked Jews.
Death of the firstborn: The Eitz Yosef says that it was because the Egyptians killed many Jews.
Going into Pesach we can learn many important things from the ten plagues. However, I think that the most important aspect is that of reflection. This is a time of year where we can reflect and think about G-D's influence in our lives. What types of messages has He been sending to us. Should I be repenting for certain things? Have I made the wrong choices? Little signs, or big signs, can help guide us in the right direction, all we have to do is look.
Blood: The reason for this plague was because the Egyptians did not allow the daughters of Israel to use the mikvah and purify themselves from their menstrual impurity. Thus, they effectively were prohibiting the Jews from procreating since a man can not lie with his wife unless she cleanses herself in the mikva. Therefore, the Egyptians were reminded of this sin by being punished with blood.
Frogs/Crocodiles: The Egyptians would force the Jews to chase after these creatures and bring them to the Egyptians. Therefore, the Egyptians were punished with the very thing that they forced the Jews to do.
Lice: The Egyptians would force the Jews to sweep the streets and market places (a pointless task as well) therefore the dust that the Jews were forced to sweep turned to lice.
Wild Beasts: The Egyptians would force the Jews to capture wild beasts for them just to torture the Jews. Therefore, the Egyptians were tortured with wild beasts.
Pestilence (for the animals): The Egyptians forced the Jews to watch after their animals in the desert, the mountains and the valleys in order that the Jews should not procreate by being allowed to return home. Therefore, all of the animals that the Jews had to watch were killed.
Boils: The Egyptians would force the Jews to get hot water for their baths and cold water if it was too hot. They tortured the Jews in order to take care of their bodies so their bodies were punished by being covered in boils.
Hail: The Egyptians made the Jews plant gardens and orchards. Therefore, G-D brought the hail to destroy these plantations.
Locusts: The Egyptians made the Jews plant wheat and barely. Therefore, G-D made the locusts come and destroy these crops.
Darkness: The reason for this plague was in order to get rid of the Jews that were wicked. G-D could not bring a plague on them while the Egyptians could see because then the Egyptians would say that just like we are plagued so too are the Jews. Then the Jews would not be freed. Therefore, G-D cast darkness over the land of Egypt to punish the wicked Jews.
Death of the firstborn: The Eitz Yosef says that it was because the Egyptians killed many Jews.
Going into Pesach we can learn many important things from the ten plagues. However, I think that the most important aspect is that of reflection. This is a time of year where we can reflect and think about G-D's influence in our lives. What types of messages has He been sending to us. Should I be repenting for certain things? Have I made the wrong choices? Little signs, or big signs, can help guide us in the right direction, all we have to do is look.
Thursday, March 18, 2010
How to Understand Korbanos, Rationale vs Spirituality
There is a huge dispute that takes place in this week's Parsha. It is between the Rambam and the Ramban. It is extremely intense and shows the difference between a great Rav using his own rationale to explain complicated matters and a great Rav believing that there must be a deeper meaning (aka a spiritual, not comprehensible by man, meaning). Of course, I am discussing the dispute brought up in the Ramban in Vayikra 1:9 where he goes off on a tangent arguing with the Rambam about Korbanos.
The Rambam, in the Sefer Moreh Nevuchim (3:46) says, "Scripture tells us, according to the Version of Onkelos, that the Egyptians worshipped Aries, and therefore abstained from killing sheep, and held shepherds in contempt. Comp. "Behold we shall sacrifice the abomination of the Egyptians," etc. (Exod. viii. 26); "For every shepherd is an abomination to the Egyptians" (Gen. xlvi. 34). Some sects among the Sabeans worshipped demons, and imagined that these assumed the form of goats, and called them therefore "goats" [se‘irim]. This worship was widespread. Comp. "And they shall no more offer their sacrifices unto demons, after whom they have gone a whoring" (Lev. xvii. 7). For this reason those sects abstained from eating goats' flesh. Most idolaters objected to killing cattle, holding this species of animals in great estimation. Therefore the people of Hodu [Indians] up to this day do not slaughter cattle even in those countries where other animals are slaughtered. In order to eradicate these false principles, the Law commands us to offer sacrifices only of these three kinds: "Ye shall bring your offering of the cattle [viz.], of the herd and of the flock" (Lev. i. 2). Thus the very act which is considered by the heathen as the greatest crime, is the means of approaching God, and obtaining His pardon for our sins. In this manner, evil principles, the diseases of the human soul, are cured by other principles which are diametrically opposite."
In essence, the Rambam says that the reason we, Jews, are required to sacrifice to G-D is simply to counteract idolatry. There is no inherent importance in sacrifices. If there were never any idol worshipers then there would be no need for sacrifices. Once, however, there are people that sacrifice animals to a false god or worship these animals then we receive our commandment to sacrifice to G-D.
The Ramban goes balistic on the Rambam (1:9). He says that the Rambam's words are completely false. One of the proofs he brings is that Noach (Breishis 8:21) brought sacrifices after the flood even though there were no idol worshipers. Also, the Torah says by Noach that there is a "pleasing smell" for G-D. This implies that there is some deeper reason why sacrifices are important and it is unrelated to negating sinners, but rather relates to the spiritual meaning and quality of the sacrifices.
I think this argument is the paradigm for a rational approach to a subject vs a spiritual approach. The Ramban says that it is impossible that G-D would tell us to do something just to negate a desire of ours. It must be that there is a deeper spiritual meaning that is a sod (secret) that is extremely important. This idea shows the school of thought that everything has a spiritual aspect and humans are incapable of understanding G-D's purpose for this world.
The Rambam is of a different school of thought. He looks at Judaism and says that there must be a logical aspect to everything. G-D would not institute a law, especially such an integral one, without a very pressing need. Rambam is telling us that the Jewish people lived in a society where animal worship and animal sacrifice was the central aspect of life. Therefore, G-D realized that there was a need to incorporate this into every day of life. If we look at the Jewish people's history we can see that there was a great desire for idol worship. G-D, in his infinite wisdom, allowed us to fulfill our desire for this in an appropriate way.
These two Rabbis represent the two different schools of thought that exist inside Judaism. There are the "spiritual" Jews that believe everything they do has some type of spiritual meaning. Then there are the Jews that believe that Judaism is full of ideas that are meaningful in life. There are some commandments that are not understood, but the commandments help us experience life in this world as well as the next. That is the question, do Korbanos, and by extension all mitzvos, have meaning in this world or is it all spiritual?
The Rambam, in the Sefer Moreh Nevuchim (3:46) says, "Scripture tells us, according to the Version of Onkelos, that the Egyptians worshipped Aries, and therefore abstained from killing sheep, and held shepherds in contempt. Comp. "Behold we shall sacrifice the abomination of the Egyptians," etc. (Exod. viii. 26); "For every shepherd is an abomination to the Egyptians" (Gen. xlvi. 34). Some sects among the Sabeans worshipped demons, and imagined that these assumed the form of goats, and called them therefore "goats" [se‘irim]. This worship was widespread. Comp. "And they shall no more offer their sacrifices unto demons, after whom they have gone a whoring" (Lev. xvii. 7). For this reason those sects abstained from eating goats' flesh. Most idolaters objected to killing cattle, holding this species of animals in great estimation. Therefore the people of Hodu [Indians] up to this day do not slaughter cattle even in those countries where other animals are slaughtered. In order to eradicate these false principles, the Law commands us to offer sacrifices only of these three kinds: "Ye shall bring your offering of the cattle [viz.], of the herd and of the flock" (Lev. i. 2). Thus the very act which is considered by the heathen as the greatest crime, is the means of approaching God, and obtaining His pardon for our sins. In this manner, evil principles, the diseases of the human soul, are cured by other principles which are diametrically opposite."
In essence, the Rambam says that the reason we, Jews, are required to sacrifice to G-D is simply to counteract idolatry. There is no inherent importance in sacrifices. If there were never any idol worshipers then there would be no need for sacrifices. Once, however, there are people that sacrifice animals to a false god or worship these animals then we receive our commandment to sacrifice to G-D.
The Ramban goes balistic on the Rambam (1:9). He says that the Rambam's words are completely false. One of the proofs he brings is that Noach (Breishis 8:21) brought sacrifices after the flood even though there were no idol worshipers. Also, the Torah says by Noach that there is a "pleasing smell" for G-D. This implies that there is some deeper reason why sacrifices are important and it is unrelated to negating sinners, but rather relates to the spiritual meaning and quality of the sacrifices.
I think this argument is the paradigm for a rational approach to a subject vs a spiritual approach. The Ramban says that it is impossible that G-D would tell us to do something just to negate a desire of ours. It must be that there is a deeper spiritual meaning that is a sod (secret) that is extremely important. This idea shows the school of thought that everything has a spiritual aspect and humans are incapable of understanding G-D's purpose for this world.
The Rambam is of a different school of thought. He looks at Judaism and says that there must be a logical aspect to everything. G-D would not institute a law, especially such an integral one, without a very pressing need. Rambam is telling us that the Jewish people lived in a society where animal worship and animal sacrifice was the central aspect of life. Therefore, G-D realized that there was a need to incorporate this into every day of life. If we look at the Jewish people's history we can see that there was a great desire for idol worship. G-D, in his infinite wisdom, allowed us to fulfill our desire for this in an appropriate way.
These two Rabbis represent the two different schools of thought that exist inside Judaism. There are the "spiritual" Jews that believe everything they do has some type of spiritual meaning. Then there are the Jews that believe that Judaism is full of ideas that are meaningful in life. There are some commandments that are not understood, but the commandments help us experience life in this world as well as the next. That is the question, do Korbanos, and by extension all mitzvos, have meaning in this world or is it all spiritual?
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