As Purim approaches, thousands of Israeli children and families grapple with poverty
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.
At perhaps no other time of the year are we so acutely aware of the enduring force of ancient Israel’s great visionaries. The prophets had no power. They were not kings or members of the royal court. They were (usually) not priests or members of the religious establishment. They held no office. They were not elected. Often they were deeply unpopular, none more so than the author of this week’s haftarah, Jeremiah, who was arrested, flogged, abused, put on trial and only narrowly escaped with his life. Only rarely were the prophets heeded in their lifetimes: the one clear exception was Jonah, and he spoke to non-Jews, the citizens of Nineveh. Yet their words were recorded for posterity and became a major feature of Tanach. They were the world’s first social critics, and their message continues through the centuries. As Kierkegaard almost said: when a king dies, his power ends; when a prophet dies, his influence begins.
What was distinctive about the prophet was not that he foretold the future. The ancient world was full of such people: soothsayers, oracles, readers of runes, shamans and other diviners, each of whom claimed the inside track with the forces that govern fate and “shape our ends, rough-hew them how we will.” Judaism has no time for such people. The Torah bans one “who practices divination or sorcery, interprets omens, engages in witchcraft or casts spells, or who is a medium or spiritist or who consults the dead” (Deuteronomy 18:10-11). It disbelieves such practices because it believes in human freedom. The future is not pre-scripted. It depends on us, and the choices we make. If a prediction comes true it has succeeded; if a prophecy comes true it has failed. The prophet tells of the future that will happen if we do not heed the danger and mend our ways. He (or she – there were seven biblical prophetesses) does not predict; he warns.
Nor was the prophet distinctive in blessing or cursing the people. That was Bilam’s gift, not Isaiah’s or Jeremiah’s. In Judaism, blessing comes through priests, not prophets.
Several things made the prophets unique. The first was his or her sense of history. The prophets were the first people to see God in history. We tend to take our sense of time for granted. Time happens. Time flows. As the saying goes: time is God’s way of keeping everything from happening at once. But actually there are several ways of relating to time, and different civilizations have perceived it differently.
There is cyclical time: time as the slow turning of the seasons, or the cycle of birth, growth, decline and death. Cyclical time is time as it occurs in nature. Some trees have long lives; most fruit flies have short ones. But all that lives, dies. The species endure; individual members do not. Kohelet contains the most famous expression of cyclical time in Judaism: “The sun rises and the sun sets, and hurries back to where it rises. The wind blows to the south and turns to the north; round and round it goes, ever returning on its course … What has been done will be done again; there is nothing new under the sun.”
Then there is linear time: time as an inexorable sequence of cause and effect. The French astronomer Pierre-Simon Laplace gave this idea its most famous expression in 1814 when he said that if you “know all forces that set nature in motion, and all positions of all items of which nature is composed,” together with all the laws of physics and chemistry, then “nothing would be uncertain and the future just like the past would be present” before your eyes. When applied to society and history, this is known as historical inevitability.
Finally there is time as a mere sequence of events with no underlying plot or theme. This leads to the kind of historical writing pioneered by the scholars of ancient Greece, Herodotus and Thucydides.
About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”
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“The voice is the voice of Yaakov, but the hands are the hands of Esav” gives great insight to Purim
Purim is the battleground of extremes, Amalek and Yisrael, with Zoroastrian Persia in between.
One should not give the money before Purim morning or after sunset.
In other words, the Torah is an expression of the Way that we must follow in order to live a divine-like life and to bond in the highest way possible with God or Being Itself.
The Chasam Sofer answers that one of only prohibited from wearing a garment that contains shatnez if he does so while wearing the garment for pleasure purposes.
The avodah (service) of the kohen gadol is vital and highly sensitive; the world’s very existence depends on it.
Moreover, even if the perpetrator of the capital offense is never actually executed, such as when the fatal act was unintentional, Kam Lei applies and the judge cannot award damages.
‘Obligated for Challahh and Not Terumah’
Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.
“We really appreciate your efforts in straightening the shul,” said Mr. Reiss. “How is it going?”
This was a spontaneous act of rest after the miracle of vanquishing their respective foes. The following year they celebrated on the same days as a minhag.
The way we must to relate to our young adult children is to communicate with genuine loving-kindness
Jewish prayer is a convergence of 2 modes of biblical spirituality, exemplified by Moses and Aaron
By wisdom, we come to understand G-d via creation; By Torah we understand G-d through His revelation
Torah opposes slavery; G-d desires the free worship of free human beings, yet slavery’s permitted-?!
Pharaoh perverted symbols of life (the Nile and midwives) into agents of death.
The 5th cup is supported by a 5th expression of Deliverance: “And I will bring you to the land…”
The first recorded instance of civil disobedience is the story of Shifra and Puah, defying Pharaoh
Printed from: http://www.jewishpress.com/judaism/parsha/two-sides-of-the-same-coin/2012/07/18/
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