Joseph is now the ruler of Egypt. The famine he predicted has come to pass. It extends beyond Egypt to the land of Canaan. Seeking to buy food, Joseph’s brothers make the journey to Egypt. They arrive at the palace of the man in charge of grain distribution:
The deception has taken place. Joseph has been sold into slavery. His brothers have dipped his coat in blood. They bring it back to their father, saying: “Look what we have found. Do you recognize it? Is this your son’s robe or not?” Jacob recognized it and replied, “It is my son’s robe. A wild beast has devoured him. Joseph has been torn to pieces.”
Jacob and Esau are about to meet again after a separation of 22 years. It is a fraught encounter. Once, Esau had sworn to kill Jacob as revenge for what he saw as the theft of his blessing. Will he do so now, or has time healed the wound? Jacob sends messengers to let his brother know he is coming. They return, saying that Esau is coming to meet Jacob with a force of 400 men. We then read: “Then Jacob was greatly afraid and distressed” (Genesis 32:8).
Rebecca, hitherto infertile, became pregnant. Suffering acute pain, she went to inquire of the Lord – “vateilech lidrosh et Hashem” (Bereishit 25:22). The explanation she received was that she was carrying twins who were contending in her womb. They were destined to do so long into the future.
The call to Abraham, with which Parshat Lech Lecha begins, seems to come from nowhere: “Leave your land, your birthplace, and your father’s house, and go to a land that I will show you.”
Is there such a thing as an objective basis of morality? For some time, in secular circles, the idea has seemed absurd. Morality is what we choose it to be. We are free to do what we like so long as we don’t harm others. Moral judgments are not truths but choices. There is no way of getting from “is” to “ought,” from description to prescription, from facts to values, from science to ethics. This was the received wisdom in philosophy for a century after Nietzsche had argued for the abandonment of morality – which he saw as the product of Judaism – in favor of the “will to power.”
It is the most famous, majestic and influential opening of any book in literature: “In the beginning, G-d created the heavens and the earth.” What is surpassingly strange is the way Rashi – most beloved of all Jewish commentators – begins his commentary:
Yom Kipper, the Day of Atonement, is the supreme moment of Jewish time, a day of fasting and prayer, introspection and self-judgment. At no other time are we so sharply conscious of standing before God, of being known by Him. But it begins in the strangest of ways.
By now Moses had given 612 commands to the Israelites. But there was one further instruction he still had to give, the last of his life, the final mitzvah in the Torah: “Now therefore write this song and teach it to the people of Israel. Put it in their mouths, that this song may be My witness against the people of Israel” (Deuteronomy 31: 19).
Rosh Hashanah, the Jewish New Year, is a kind of clarion call, a summons to the Ten Days of Penitence that culminate in the Day of Atonement. The Torah calls it “the day when the horn is sounded,” and its central event is the sounding of the shofar.
It would be reasonable to assume that a language that contains the verb “to command” must also contain the verb “to obey.” The one implies the other, just as the concept of a question implies the possibility of an answer. We would, however, be wrong. There are 613 commandments in the Torah, but there is no word in biblical Hebrew that means “to obey.” When Hebrew was revived as a language of everyday speech in the nineteenth century, a word, letsayet, had to be borrowed from Aramaic. Until then there was no Hebrew word for “to obey.”
“Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that. Hate multiplies hate, violence multiplies violence, and toughness multiplies toughness...” (Dr. Martin Luther King).
There is a fascinating detail in the passage about the king in this week’s parshah. The text says that, “When he takes the throne of his kingdom, he must write for himself a copy of this Torah on a scroll before the levitical priests” (Deuteronomy 17:18). He must “read it all the days of his life” so that he will be God-fearing and never break Torah law. But there is also another reason: so that he will “not begin to feel superior to his brethren” (Kaplan translation), “so that his heart be not haughty over his brothers” (Robert Alter). The king had to have humility. The highest in the land should not feel that he is the highest in the land.
Having set out the broad principles of the covenant, Moses now turns to the details, which extend over many chapters and several parshiyot. The long review of the laws that will govern Israel in its land begin and end with Moses posing a momentous choice.
Something implicit in the Torah from the very beginning becomes explicit in the book of Devarim. God is the God of love. More than we love Him, He loves us. Here, for instance, is the beginning of this week’s parshah: “If you pay attention to these laws and are careful to follow them, then the Lord your God will keep his covenant of love [et ha-brit ve-et ha-chessed] with you, as he swore to your ancestors. He will love you and bless you and increase your numbers” (Deuteronomy 7:12-13).
Near the end of Parshas Va’etchanan, so inconspicuously that we can sometimes miss it, is a statement with such far-reaching implications that it challenges the impression that has prevailed thus far in the Torah, giving an entirely new complexion to the biblical image of the people Israel:
During The Three Weeks between 17 Tammuz and Tisha B’Av, as we recall the destruction of the Temples, we read three of the most searing passages in the prophetic literature, the first two from the opening of the book of Jeremiah, the third, next week, from the first chapter of Isaiah.
It is a scene that still has the power to shock and disturb. The people complain. There is no water. It is an old complaint and a predictable one. That’s what happens in a desert. Moses should have been able to handle it in his stride. He has been through far tougher challenges in his time. Yet suddenly he explodes into vituperative anger:
The episode of the spies has rightly puzzled commentators throughout the centuries. How could they have got it so wrong? The land, they said, was as Moses had promised. It was indeed “flowing with milk and honey.” But conquering it was impossible. “The people who live there are powerful, and the cities fortified and very large. We even saw descendants of the giant there … We can’t attack those people; they are stronger than we are … All the people we saw there are of great size. We saw the titans there … We seemed like grasshoppers in our own eyes, and so we seemed in theirs” (Numbers 13:28-33).
Adaptive leadership is called for when the world is changing, circumstances are no longer what they were, and what once worked works no more. There is no quick fix, no pill, no simple following of instructions. We have to change. At a certain point, Moses had to help the Israelites change, to exercise responsibility, to learn to do things for themselves while trusting in God instead of relying on God to do things for them.
There was an ongoing debate between the Sages as to whether the nazirite – whose laws are outlined in this week’s parshah – was to be praised. Recall that the nazirite was someone who voluntarily, usually for a specified period, undertook a special form of holiness. This meant that he was forbidden to consume wine or any grape products, to have a haircut, and to defile himself by contact with the dead.
It is simply not the same to put on tefillin or keep kashrut or observe Shabbat in the Diaspora as in Israel. The Torah is the constitution of a holy people in the holy land. Only in Israel is the fulfillment of the commands a society-building exercise, shaping the contours of a culture as a whole. Only in Israel does the calendar track the rhythms of the Jewish year.
It was the Septuagint, the early Greek translation of the Hebrew Bible, that translated tzara’at, the condition whose identification and cleansing occupies much of Parshiyot Tazria and Metzora as lepra, giving rise to a long tradition identifying it with leprosy.
Why was spontaneity wrong for Nadav and Avihu, yet right for Moshe Rabbeinu? The answer is that Nadav and Avihu were kohanim, priests. Moses was a navi, a prophet. These are two different forms of religious leadership. They involve different tasks and different sensibilities, indeed different approaches to time itself.
In her book The Watchman’s Rattle, subtitled Thinking Our Way Out of Extinction, Rebecca Costa delivers a fascinating account of how civilizations die. Their problems become too complex. Societies reach what she calls a cognitive threshold. They simply can’t chart a path from the present to the future.