Category Archives: Torah
The Dialogue
In the opening chapter of Vayeira:
And he said: ‘Oh, let not the LORD be angry, and I will speak yet but this once. Peradventure ten shall be found there.’ And He said: ‘I will not destroy it for the ten’s sake. And the LORD went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.
It got me thinking of this dialogue between Abraham & G~d. What is going on here? How is this happening? Did G~d heed Abraham’s request in the beginning of the parashah and waited for him while he tended to his guests? But what really interests me in this passage more than the recorded dialogue is, “as soon as He had left off speaking to Abraham”. I get the feeling that there is unrecorded discussion in this passage.
I know that men will just say goodbye after finishing the topic of discussion, and it’s nothing to think twice about. It’s we’re done talking about this subject and we have to go. No problem. Rashi favors the judge and defender argument, that once the case is done court is adjourned.
But friends will finish a discussion, maybe have some smalltalk, or tell a couple of jokes, or somehow drag out the visit because they enjoy the other’s company. This is what I think is alluded to in these few words. It’s not like Sodom and Gomorrah were going anywhere? What’s a few extra minutes to the Creator when it comes to delivering Divine wrath, when he can enjoy the presence of someone He just let in on his Divine plan?
After all, He did say (and I paraphrase), “Shouldn’t we tell Abraham since he’s so diligent in his faith to me? He did just rush to meet these visitors on the worst day of his circumcision. We should give him a little something.”
It is my layman’s opinion that after settling the legal matter of Sodom & Gomorrah’s fate that there was some lingering conversation. Maybe a thank you. Maybe just a few minutes of silence enjoying each other’s presence.
I like to think that there was a common familiarity between these two personalities that went beyond the legal commitments Rashi discussed. Maybe there was simply a few minutes of familiar conversation as they spoke about all that had transpired between them the last three days. Maybe G~d told Abraham that he’ll feel a lot better tomorrow morning.
This leads me to believe that perhaps G~d enjoyed Abraham’s company more than Abraham enjoyed His. Consider that Abraham asked G~d to wait while he took care of guests. It seems that G~d did heed Abraham’s request because He stayed a little extra and G~d gave a little extra attention to dust. G~d let a man in on His plans simply because He considered how faithful Abraham is and would be to Him. There’s certainly an affection that goes beyond legal obligations.
That’s something to think about.
“And the LORD went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.”
Can a Man Make Gods for Himself?
O LORD, my strength and my stronghold, My refuge in a day of trouble, To You nations shall come From the ends of the earth and say: Our fathers inherited utter delusions, Things that are futile and worthless. Can a man make gods for himself? No-gods are they! Assuredly, I will teach them, Once and for all I will teach them My power and My might. And they shall learn that My name is LORD. (Jeremiah 16:19–21 JPS)
This is from the Haftarah of Parshat Behar-B’Hukotai. Rabbi Mordechai Silverstein, from the Conservative Yeshiva in Jerusalem writes a commentary on this passage which is found here. I particularly enjoy the question he asks, “What will be the impetus for this acknowledgment of God?” Rabbi Silverstein states this is a process, but also talks about the role military victory played as a sign of religious strength in ancient times. It’s a nice commentary and you should take a moment to read it.
Back to the question, and I ask it myself reading Jeremiah’s words again, what will be the impetus for this acknowledgment of G~d? Take a look around you at the world today. Not in the sense that it’s any worse today than it was then as far as religions go, but in the sense how relativism and apathy pervades society. On one hand this allows humanity to live in harmony with one another, but on the other hand, in an age where no one religion is better than another, how will people of idolatrous faiths come to this acknowledgement of G~d? Not just the knowledge of any god mind you, but the knowledge of the One G~d? What will be the mechanics of this transformation of thought?
Rabbi Silverstein references a midrash in his commentary about the Song at the Sea. He states that not only the Israelites sang the song, but also the nations who had seen the overthrow of Egypt. This reflects two methods of proselytizing; one being the use force which is only effective in scale to the trail of destruction and insincere conversions it leaves in its wake. Then there’s the method of kindness and example. While the Jews were certainly the people most affected and benefited by the defeat of the Egyptians, considering that they were the world power of the day, probably not a kind one at that, I imagine the nations saw not only what the G~d of the Hebrews had done for them, but what He had done for the world through defeating Egypt. Maybe G~d wasn’t just letting His people go, but was participating in Tikun Olam Himself. When we couldn’t do it, He stepped in.
Back to modern-day… the prophets tell us in several places that the entire world will once again rise against Israel. Once that happens the ball will be in G~d’s court to once again free His people from some tyrannical world power, which will not only save Israel, but be a benefit to the entire world.
At some point in a lifetime everyone sees something so incredible, so mind-bending, so disruptive (good or bad) to the way things are perceived that the current perception of reality must change to adapt to the new perception. I can only imagine that this is what the plagues did to all who saw them and to all who heard the stories from witnesses. In that same vein, I can only imagine that when the day Jeremiah speaks of comes, G~d would have to intervene in such an obvious way that a person’s mind would have to make a choice to interpret what has happened, much in the same way Pharaoh was forced to make a decision with the passing of each plague.
While the biblical idols that we often imagine are mostly a thing of the past, regardless of its composition; wood, stone, ideology, theology… once that idol is smashed the person’s mind will recognize a stark difference between their lifeless beliefs and the action of the Living G~d. Greater than whatever miracles and victories G~d does for the Jewish people will be the miracle of changing the hearts and minds of the world’s population so that it is no longer indifferent or hostile towards Israel and her G~d, but in fact declares, “Our fathers inherited utter delusions, things that are futile and worthless.”
All Men are Created Equal, Part I
Each and every one of us, in spite of differences, faults and imperfections, is in the image of G-d. We all contain eternal souls of infinite potential and possibilities. I am great, and my greatness is unique, yet that which can be said of me can and must be said of all G-d’s creations. Through this, we can recognize our own greatness and divinity, yet see the same in every member of humankind.
Tefilah: Waking up Jewish—Swaying
This is the mystical explanation for a Jew’s swaying during prayer.
A Jew’s soul is like a flickering candle. When his soul is ignited by the Torah he learns, it cannot stay still for even a moment, and this causes one’s body to sway back and forth” (Pinchas 218b).
Parasha Pinchas Dvar Torah
Jul 2
Posted by Jason Philo
Dvar Torah on Parasha Pinchas
Parasha Pinchas kicks it off with Pinchas receiving his reward for stopping the plague of Peor by killing Zimri and Cozbi. It’s obvious Pinchas was a tough man, and probably not the kind of man you’d be quick to argue with. Now that I think of it, he’s probably not the kind of guy you’d see ordering a frapucino at Starbucks either. He’s especially not the kind of guy who’d get whipped cream.
Pinchas is first mentioned Exodus 6:25 identifying him as the son of Eleazer, and Aaron’s son. He next shows up in parasha Balak and Pinchas, and for the last time in the Torah in Numbers 31:6 when he is sent with 1,000 men of every tribe to fight the Midianites.
We see him again in Joshua 22 where he challenges the Israelites who stayed on the other side of the Jordan, and briefly in Judges 20 where he leads Israel into battle against the tribe of Benjamin.
I really enjoyed the passage in Joshua 22 and I’ll recap it: It’s reported that the Reubenites, Gadites, and half-tribe of Manasseh built an altar. Joshua sends Pinchas to investigate before Israel is sent to war with them. I like this story because I picture being on the receiving end of this stick: Pinchas and his posse shows up knocking at your door one day saying, “What’s going on here?”
Put yourself in the place of the men receiving Pinchas. You’re not only looking eye-to-eye with Israel’s High Priest, but the man who personally and very intimately killed a couple because of his zeal for G~d. You know this man is not going to play around so you’d better answer quick… and it had better be good.
Pinchas explains clearly this situation: It’s something like, “Guys, look. You remember the sin of Peor wherein 24,000 people died, right? Of course you do. You remember that I stopped that plague, right? And you remember how, yes? Yes. And I don’t need to mention the sin of Achan when he stole contraband and it cost the lives of 36 men in what should have been an easy battle. Of course, you know that he was stoned for this sin. Of course you do.
This next bit is not biblical, but I saw Pinchas as being the prototype for the Dirty Harry character. I can hear him now at this ominous meeting: “I know what you’re thinking. Is this the man who stopped the plague of Peor? Well, to tell you the truth, in all this excitement I kind of lost track myself. But being as I’m the most powerful priest in Israel at your doorstep and can send Israel’s soldiers to cut your heads clean off, you’ve got to ask yourself one question: Do I feel lucky? Well, do ya, punk?”
Pinchas’ Commendable Zeal
Overall, Pinchas committed a praiseworthy act, no matter how uncomfortable we are with the violence, G~d gives the proverbial thumbs up. Israel was in the midst of a national tragedy being enticed into sin by the counsel of Balaam to the Midianites giving away our secret: Israel can only be defeated when she is separated from her G~d. The Midianite women were conducting psychological warfare on Israel’s men leading them into sexual immorality and idol worship—outright rebellion to G~d. Pinchas was a hero in G~d’s eye and even earned a mention in Psalm 106:30 & 31 as being righteous for all generations.
As troubling as it is, I think if we look at Pinchas’ action as military in its nature it’s easier to understand. From a military viewpoint, Zimri’s flagrant disobedience contributes to the death of 24,000 Jews, and to his own destruction, and I’m not even talking about what Pinchas did to him. Zimri was grossly insubordinate, consorting with the enemy, and committing treason. Under military rule, he deserved to die. Rashi states that what Pinchas did was not only commendable, but that Pinchas had even done G~d a favor by killing the couple.
The Chatam Sofer praises Pinchas for showing the same zeal and energy to do right that the sinning Israelites displayed in doing wrong. Pinchas was not just doing G~d a favor, but Israel. His action regained G~d’s favor towards Israel and stopped the plague.
Pinchas Problematic Zeal
This zeal, though praised and rewarded by G~d, makes us very uncomfortable. When we think about religious zealotry, our collective consciousness as not only Americans, but especially as ancient and enduring Jews, is not particularly positive because of all the religious zealotry we’ve suffered and survived. So when we confront the story and this text, it seems as though we have this stain in our past, and no matter how ancient it is, we’re not comfortable with the idea that some of our greatest ancestors behaved in such a way. Even more troubling than Pinchas actions is G~d’s approval. How do we reconcile this in a modern context?
I believe there are a couple of ways. First we look at it from an historical context: the world was a different place then. People didn’t work out problems with wrist slapping sanctions and diplomacy. We fought. We killed. We eliminated the obstacles in our path.
Second, and more permanently, we know that the overarching rule of Judaism is to pursue a path of peace with all people. In Dt 20:10, Israel, when preparing for war, is commanded to offer the enemy terms of peace. Isaiah speaks of a worldwide peace where all the nations will beat their swords into plowshares. Even our eschatology towards non-Jews is peaceful. We believe there’s room for everyone to peacefully coexist. How cool is that? The primary perspective the Tanach gives us of G~d is one of patience, love, and even more patience. Any anger displayed by G~d, or approved of by G~d must have only come about after Him trying for a long time to get us to change our minds.
Balancing Justice & Peace
Those two things said, ultimately, I believe it’s about balance. The Etz Hayim commentary makes the observation that Pinchas position as High Priest serves as a balance to Joshua‚ which seems fitting as Joshua is just a little more laid back and patient than Moses was. On that note, Moses’ quick temper was offset by Aaron’s peaceful nature. You then have the political and religious leaders of Israel complimenting one another and giving a balanced rule. So we can see that balance is very important.
Speaking of Aaron let’s look at him as the other side of this story’s coin. Aaron is a model of peace for all Jews. Hillel, in Pirkei Avot, tells us to “be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them to the Torah.” Here’s Aaron, this model and example of peace, the High Priest of Israel, who ultimately was not balanced. As Pinchas can be considered overzealous, Aaron can be thought of as overpeaceful.
I say this because Aaron had a moment which I believe to be similar to Pinchas’ at the base of Sinai with the incident of the Golden Calf. When pressed, Aaron gave in to the demands of the people. Like Pinchas did, Aaron could have stopped the sin and idolatry, not being the vessel that ended a judgment like Pinchas did, but altogether preventing it from happening, which is even better. Aaron probably wouldn’t have even had to kill anyone. But Aaron’s peaceful nature was so strong that he disliked any kind of conflict. At the critical moment his desire to keep peace with men had surpassed his duty to keep men at peace with G~d.
Conclusion
To conclude, what is it that we need to balance? Peace against violence? No. I believe that as Jews we only pursue peace. We pursue peace with men as Aaron did. We pursue peace with G~d as Pinchas. They work together. They cooperate. We cannot be successful at one mission when it requires the loss of the other. To close with the words of Psalm 85:11, Lovingkindness and truth meet. Righteousness and peace kiss.
Shabbat Shalom
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Tags: Aaron, balance, commentary, dvar torah, Joshua, justice, Moses, parasha, peace, Phinehas, Pinchas, righteousness, shalom, Torah