The Hebrew Scriptures are not readily or easily understood by native English speakers, we post a weekly addition to regular Torah commentary. "Cutting to the Root" is intended to promote an understanding of the complexity of the Hebrew language and thereby gain a richer and deeper understanding of the Scriptures. It is our goal that these notes will teach tolerance and understanding.Please visit our web site at www.shefaisrael.com

Thursday, November 20, 2008

Parashat Chayei Sarah - the Haftara

Parashat Chayei Sarah – the Haftara
1 Kings 1:1 – 31
Reading date: 22nd November 2008 – 24th Cheshvan 5769


Our highlighted Haftara text
And the King took an oath, saying:"As YHVH lives, who has rescued me from every trouble: The oath I swore to you by YHVH the God of Israel, that your son Solomon should succeed me as king and that he should sit upon my throne in my stead, I will fulfill this very day!"I Kings 1:29-30

“Inner Beauty”
This week the Haftara is taken from the book of I Kings. King David is old and will soon die. The charismatic Adonijah, the heir apparent, declares himself king, but Nathan the prophet and Bat-Sheva, David's favorite wife, persuade the ailing king to name the younger son, Solomon as king. The phrase, ‘zaken, ba bayamim’ echoes the description of Abraham (Gen. 24:1). The Torah portion similarly includes the announcement of the death of Sarah (which provides the name for the Parasha- literally the 'Life of Sarah'), and the death of Abraham. The swearing of David (I Kings 1:29) also parallels the swearing of Abraham's servant (Gen. 24:2).

This week's Haftara is taken from the book of I Kings (from the section called the 'Early Prophets' or Historical prophets as opposed to the later 'literary' prophets like Isaiah and Amos). The book of Kings was divided in two by the early Greek translation (the Septuagint). The book of I Kings deals with the monarchy of David and his son Solomon.

Abraham and David are pivotal characters in the Bible: Abraham is a model of righteousness and David is considered the greatest king of Israel and the archetype for the Messiah. In this parasha, both are old and prepare for death. Abraham performs the final act of pure ‘hesed’, securing a burial plot for his wife Sarah, and arranges for an appropriate wife for his son Isaac. In contrast, we see a feeble monarch, easily manipulated and unable to manage his affairs. Although Nathan instructs Bat Sheva to 'remind' the king of his oath to choose Solomon, there is in fact no record in the text of such a promise. The reader cannot know if this was a ruse, or in fact a crucial promise that was made privately? Their choice of Solomon seems reminiscent of Rebecca’s manipulation of Isaac to bless Jacob instead of Esau. One can well sympathize with Adonijah and his supporters, since the Torah explicitly states that the eldest son cannot be deprived of his inheritance, and passed over for a younger son of a preferred wife (Deut. 21:16) although we see this rule violated in almost every family story with a loved wife and an unloved wife.

King David's reign is held up as the model for the future, and traditional prayers include the restoration of ‘Malchut Beit David’, the reign of the House of David. Although David was a great leader and reigned for a golden period in Israel's history, in his old age, he is incapacitated. Even a beautiful young woman who lies in bed with him is unable to "warm him up" (meant either literally- in terms of body heat, as earlier he was covered in bed clothes and was unable to keep warm, or meant sexually). After he is convinced that Solomon should succeed him and be king (which ensures the safety of his beloved Bat Sheva who surely would have been killed together with Nathan and Solomon had Adonijah ascended to the throne), in the chapter after our Haftara reading, King David gives Solomon his advice for survival. Along with the spiritual message to observe the Torah (so YHVH will keep YHVH's promise), he is advised to kill off or neutralize his political opponents. Solomon has Joab, the soldier who supported his brother killed, and dismisses High Priest Aviatar and banishes him. Adonijah promises to be loyal to Solomon, and initially Solomon relents but later reconsiders and has him executed.

In contrast, when Abraham passes on his legacy to Isaac, we do not hear any speeches. The parasha begins with the lengthy negotiations with Ephron over the burial plot. Then the Torah records in great detail (67 verses in chapter 24) how Isaac's wife Rebecca was chosen by Abraham's servant. And in the final chapter, Abraham is careful to arrange his affairs. Abraham remarries (the little known Keturah) and has six more sons. Although everything that is owned by Abraham is willed to Isaac, and Isaac clearly inherits the mantle of his father, there is little rancor. Abraham diplomatically sends away the sons of his concubines to the land of the east with gifts. In other words, he does what he can to ensure Isaac will live in peace and harmony. When he dies "at a ripe old age, old and contented" even Ishmael and Isaac come together to bury him at the cave of Machpelah. What can we learn from Abraham's actions? He does what he can to defuse conflict among his children. He takes care of the dead, and arranges for the future.

The contrast of Abraham and David's legacy in the two stories of the Torah and Haftara is striking. How different were their deaths. While David dies with unfinished business, one gets a sense that Abraham has done everything he had to do, and planned for the future. What advice would they give us? There is a beautiful tradition to write an 'ethical will.' This usually takes the form of a letter addressed to one's family and friends that includes one's important personal beliefs and values, and contains blessings for the future. Ethical wills that have been preserved are wonderful snapshots of lives from long ago. A famous example of such an ethical will was written by Judah ibn Tibbon in the twelfth century.

One doesn't have to be dying to write such a document. It is a clarifying exercise to articulate what is important in life, what lessons have been learned (thus far) and what advice we would want to pass on to others, instead of worrying about who gets the china or the jewelry. Abraham and David left legacies. What will be our legacy for the future?

Shabbat Shalom

Wednesday, November 12, 2008

Parashat Vayera - the Haftara

Parashat Vayera – the Haftara
2 Kings 4:1 – 37
Reading date: 15th November 2008 – 17th Cheshvan 5769


Our highlighted Haftara text.
“Elisha went into the house, and there was the dead boy lying on his bed. He went in, shut the door on the two of them and prayed to Adonai. Then he stretched himself over the boy, placing his mouth eyes and hands on the boy's mouth, hands and eyes. He crouched over him and the boy's body grew warm. Elisha got up, walked to and fro about the house and again crouched over the boy. The boy then sneezed seven times and opened his eyes”.II Kings 4: 32-35

“Every morning how grateful we should be to awaken to a new day”.

This week's Haftara features the prophet Elisha, a disciple of the better-known prophet Elijah. Elisha, too, was famous for performing miracles, and the Haftara tells of two such miracles. In the first, a jar of oil miraculously fills all the jars of the house- (a tale that might be more appropriate for Chanukah!) The second narrative of a Shunamite woman, however, connects the Haftara to our Torah portion. This Shunamite acts like Abraham in graciously providing hospitality to her guest. Like Sarah, she has no son, and expresses disbelief when she is told the news. The phrase 'k'et hayah' (II Kings 4:16) echoes the language in Genesis (18:14). Her young boy collapses -- the biblical text indicates that he has died- and is miraculously revived. (Scholars suggest it was possibly sunstroke.) The account parallels the near death experience of Isaac, who (according to some Midrashim- see below) actually died, and was resurrected.

This week's Haftara is taken from the book of II Kings (from the section called the 'Early Prophets' or Historical prophets as opposed to the later 'literary' prophets like Isaiah and Amos). The book of Kings was divided in two by the early Greek translation (the Septuagint). The book of I Kings deals with the monarchy of David and his son Solomon, and II Kings continues with the history of Israel after the kingdom was split into two. Elisha prophesied in the Northern Kingdom around 850-800 BCE, during the reign of Jehoram, son of Ahab.

This week's Torah portion concludes with the climactic 'Akedat Yitzhak - the Binding of Isaac' (also read on Rosh Hashanah). Immediately after, Isaac disappears from the narrative. While Abraham and Isaac went up the mountain, the text reads: "And Abraham returned (in the singular) to the men..." (Gen. 22:19). Where was Isaac? Various Midrashim suggest different solutions: he was sent home early (at night) to avoid the evil eye. Rashi quotes the Midrash that he went to study at the academy of ‘Shem’ and ‘Ever’. Even more fanciful is the suggestion (in Midrash Hagadol) that "The Holy Blessed One brought Isaac to the Garden of Eden for three years" (one wonders, perhaps to recuperate from the psychological trauma). According to several Midrashim, Isaac sustained at least an incision that had to be healed.

There is no limit to the creative Midrashic mind, and there exists a surprising tradition that when Abraham's knife touched Isaac's neck, Isaac's soul left him. We need how ever to remain focused on the truth and simplicity of the Torah.

The Rabbis match each of the first three paragraphs of the ‘Amidah’, the central standing prayer, to the three patriarchs. The first paragraph ‘Avot’ is associated with the first of our ancestors, Abraham, and concludes with 'Shield of Abraham.' The third, the ‘Kedushah’, concludes with 'the Holy YHVH' and is connected to Jacob who came upon the 'gateway to heaven' when he lay down and dreamt of the staircase with angels ascending and descending. The second paragraph, ‘Gevurot’, which concludes with 'who revives the dead' would then match the remaining, second patriarch, and the Rabbis suggest that Isaac recited this benediction when he was revived.

Although the 'pshat' or plain meaning of the biblical text is emphatically clear that Abraham did not go through with this near sacrifice (after all, the whole point of the story), one Midrash pushes the limits of rabbinic imagination and turns the story on its head:
When Father Isaac was bound on the altar and reduced to ashes (!) and his sacrificial dust was cast on to Mount Moriah, the Holy Blessed One immediately brought upon him dew and revived him...Forthwith the ministering angels began to recite: 'Blessed are You Adonai, who revives the dead.' [Shibbole Haleket quoted in The Last Trial, by Shalom Spiegel, pg. 33].
The idea that Isaac was actually sacrificed is shocking, and the exegete Ibn Ezra, obviously familiar with this tradition, forcefully disagrees and comments, "But he who asserts that Abraham slew Isaac and abandoned him and that afterwards Isaac came to life again is speaking contrary to Word." But during the Crusades, where entire Jewish communities were slaughtered, they saw themselves martyred as Isaac [almost] was in the Akedah, except this time, without the miracle of being delivered at the last second. Medieval poems that memorialized these tragedies often compared the victims to Isaac on the altar.When Christianity emerged with its central doctrine around crucifixion, resurrection, and the atoning power of Yeshua’s blood however, the Jewish parallel that Isaac too was actually slaughtered, atoned for our sins and was resurrected was almost purged from Jewish sources. While the concept of bodily resurrection was debated by the Sadducees and Pharisees, it was accepted as a tenet in Judaism, and is included in Maimonides' thirteen principles. It can be found in the concluding hymn of 'Yigdal.' Today many Jews still believe in bodily resurrection of the dead. As many people, both Jew and Gentile distance themselves from the idea of resurrection, perhaps we should not distance ourselves from this idea of resurrection so quickly. ‘Modeh Ani’, the first prayer recited in the morning upon awakening (and therefore usually not included in synagogue liturgy) describes YHVH as returning our souls- as if we were dead and have been revived. Each morning we are "born again." Although the ‘born again’ concept is largely a Christian idea, one who returns to faith within Judaism is called a ‘baal teshuvah’ – one who has come to repentance and has returned to Torah and the ways of YHVH. But when we recite the ‘Modeh Ani’ prayer, or the second paragraph of the ‘Amidah’, we should remember how grateful we should be to YHVH that He has awakened us to a new day.

Shabbat Shalom

Friday, November 7, 2008

Parashat Lechlecha - the haftara

Parashat Lech Lechah – the Haftara
Isaiah 40:27 – 41:16
Reading date 8th November 2008 – 10th Cheshvan 5769


Our highlighted Haftara Text
“But You, Israel, my servant,Jacob, whom I have chosen,Seed of Abraham My friendYou whom I drew from the ends of the earthAnd called from its far cornersTo whom I said: You are My servantI chose you, I have not rejected you--Fear not, for I am with you,Be not frightened, for I am your God;I strengthen you and I help you,I uphold you with My victorious right hand”.Isaiah 41:8-10

“It is not so much that The Children of Israel are the Chosen people, but that we are the Choosing people”.

Ten generations after Noah, Abram (his name is changed later in the Parasha to Abraham) hears a call from YHVH: Lech Lechah - Go Forth. Abram together with his wife Sarai, are to leave their "home and native land" and go on a physical and spiritual journey. YHVH makes a covenant with Abraham and blesses him. Abraham will become the father of a great nation (with descendants as numerous as the stars of the sky) and the land of Israel will be given to his offspring. In return, Abraham is to follow YHVH's ways (the details are not specified). Our highlighted verse refers to the Children of Israel as 'seed of Abraham.' Like Abraham was brought from the 'ends of the earth,' The Children of Israel in exile should not fear but have trust that YHVH, the Creator of heaven and earth, would redeem them. By reminding them of YHVH's promise to Abraham, Isaiah is reassuring the Israelites that there is hope.

This is the third (and for a while at least, the last) Haftara taken from the book of Isaiah. There are a total of 14 Haftarot taken from Isaiah, more than any other book from the Prophets. Scholars identify this 'deutero-Isaiah' (from chapters 40 on) as a different author from the Isaiah ben Amotz identified in Isaiah 1:1. The 'Second Isaiah' preached in Babylonia in the sixth century BCE and brought a message of consolation to the Nation of Israel who had been captured and exiled.

The verse in the Haftara makes YHVH's election of Israel explicit: "You are my servant, I chose you, I have not rejected you" (Isaiah 41:9b). The Children of Israel, descendants of Abraham, are described as 'chosen,' just like Abraham is called by YHVH. Why did YHVH choose Abraham? A well known Midrash comes to answer that question and describes the world's first 'iconoclast' (literally: a breaker or destroyer of images), smashing the idols in his father's idol shop. (Contrary to popular belief, this story is not in the Torah!) The verse before, however, alludes to the makers of idols, who busy themselves with their crafts, oblivious to the fact that the whole earth trembles before YHVH:"The woodworker encourages the smith; He who flattens with the hammer [encourages] him who pounds the anvil. He says of the riveting, 'It is good!' and he fixes it with nails that it may not topple" (Isa. 41:7). Perhaps this portion was chosen because of its allusion to idol makers.

The rabbinic imagination (Genesis Rabbah 38:18) portrays Abraham as the world's first monotheist to discover YHVH. Upon closer examination, this doesn't seem to be entirely true. After all, we see Adam talking to YHVH, Cain and Abel making sacrifices to YHVH, and after the birth of Adam's (lesser known) third son, Seth, the Torah tells us, "... It was then that people began to invoke YHVH by name" (Gen. 4:26). YHVH chooses Noah, too, and even makes a covenant through him with all humanity.

What made Abraham special? Did YVH choose him, or was it Abraham who (first) chose YHVH? Did Abraham have some intrinsic spiritual quality? The biblical scholar Speiser has proposed that Abraham was a religious 'genius' just like the scientific genius of a Galileo, or a Newton or a literary genius like Shakespeare. Others suggest that true monotheism didn't emerge until Moses (or even the later prophets). But it was not only Abraham who was chosen. Biblical and rabbinic texts make it clear that the Children of Israel were also chosen by YHVH.
The Torah describes the Children of Israel's relationship with YHVH: "Now, if you will obey Me faithfully and keep My covenant, then you shall be My treasured possession among all the peoples. Indeed, all the earth is Mine, but you shall be to Me a kingdom of priests and a holy nation." (Ex. 19:5-6)

Note that being YHVH's treasured possession is conditional: "If we obey YHVH... then we shall be YHVH's treasured people." Why did YHVH choose the Children of Israel? YHVH alone only knows. Some rabbinic texts suggest that the Children of Israel were not even that willing to be YHVH's chosen people. The Midrash (Mechilta Yitro 5) describes YHVH going to other nations with the Torah, and after being rejected, holding Mt. Sinai over the Children of Israel's heads saying, "Will you accept My Torah? (If not, I drop the mountain.)" Only then, with the proverbial 'gun (well in this case- mountain) to their heads' did the Children of Israel all of a sudden think it was a good idea to accept the Torah saying 'Na'aseh v'nishma- we will do and we will hear.'

This Midrash makes it clear that it was YHVH doing the choosing. The Siddur includes several passages such as the traditional blessing before the Torah that still retains this language: ‘asher bakhar banu mi kol ha’amim’, "who has chosen us from among all peoples."
It is understandable that in today's egalitarian and democratic society, the concept of ‘choseness’ is problematic. The Italian humanist commentator Sforno seems to share our modern discomfort, commenting on the Exodus verse above: Although the entire human race is more precious to Me than all other existing creatures, for humanity alone among them represents My intention, as our Sages say, "Precious is humanity who was created in the [divine] image (Pirkei Avot 3:14), still you shall be to Me a treasure beyond all of them.

The Bible certainly supports Sforno's thesis that YHVH cares about all humanity. (YHVH even calls Egypt "My people," and Assyria "My inheritance." Isa.19:25-26). Some of the Children of Israel are embarrassed with this delineation of 'us' and 'them,' of Jew and gentile. It is hard to speak of 'chosess' and avoid chauvinism or feelings of superiority. Historically, in times of persecution, it is understandable that these verses may have been a source of hope and reassurance. However, they may have also been the foundation for religious conceit and false superiority (and subsequent hatred and persecution of the Children of Israel- creating a vicious circle). No wonder they are today viewed with suspicion. In an age of tolerance and equality there seems little room for this doctrine.Chosen doesn't mean 'superior' and the Children of Israel are not like the 'teacher's pet' who get preferential treatment-- quite the contrary. Because YHVH is just, the prophet Amos warns, "Only You have I known of all the families of the earth. Therefore I will punish you for your sins" (3:2). The Children of Israel are obligated to a life of unique responsibility to YHVH. We are to be a 'light to the nations.' The Children of Israel are called a Kingdom of Priests because they introduced the world to our concept of YHVH. As Israel Zangwill was the first to phrase it, maybe it is not so much that Jews are the Chosen people, but that we are the Choosing people. Rabbi Meir Simcha Kagan of Dvinsk teaches that Israel is called YHVH's first born. Every child is treasured by a parent, just as every child is unique. However, it is only the first born who defines the adults as parents for the first time. YHVH loves the Children of Israel and all humanity, just as a parent loves [all] their children. On one level, all humanity is one, yet we should also recognize the uniqueness of every individual and the distinctiveness of every group. It is like comparing animals. Some can swim, some can fly, some even have sonar. Is it chauvinistic to say that bats and dolphins are unique to use echolocation? No animal is 'better' than another. Similarly, every people has made a unique contribution to society, and the Children of Israel no less so. Each group has their own culture and should rejoice in their people's accomplishment. The Children of Israel should therefore be proud of their contribution: to remind the world that there is but YHVH, and that we should do good buy being obedient to Him.

Shabbat Shalom