Parshat Noach: The Flood and Dor Haflaga: Learning From Our Mistakes

BY: Tali Kern

One of the things I found very interesting about Parashat Noach was that over one small parasha, we see the exploration of two very different generations--dor hamabul--the generation of Noach and the flood, and dor haflaga, the generation of the building of the tower of Bavel. There seems to be special significance to the juxtaposition of these two generations, which both manage to disappoint and anger G-d so strongly. Before analyzing the meaning behind their consecutive appearances, I would like to analyze the sins of each generation independently, which will help us understand the reason for the close placement of these two generations in our parasha and what lessons this can teach us.

When speaking about dor hamabul, the Torah says “And the world was corrupt before G-d and the land was filled with violent crime.” (Bereishit 6:11)  Rashi says that the people were committing violent and forceful theft, in addition to being sexually promiscuous. The depraved men of this generation had no compunction about taking any woman they desired.

Ralbag (R. Levi ben Gershon, 13-14th century France) elaborates on Rashi’s point, explaining that these sins were especially bad because they built on one another. Though the initial sin was adultery, and not respecting the wives of their peers, that licentiousness led to a serious corruption in justice and the theft of the material possessions of others. This principle of aveira gorreret aveira, one bad deed leads to another, is illustrated in Masechet Avot (4:2). Ultimately, dor hamabul lost their fear of G-d and their respect for the Torah. Without G-d as their guidepost, there were no agreed upon moral standards, and everyone did what he believed to be right, ignoring the idea of a higher and ultimate morality. Rabbi Bernie Fox (of the Orthodox Union) explains that the people deserved to be destroyed because of this behavior and attitude; the people of dor hamabul viewed themselves as being superior to their peers by taking that which didn’t belong to them. They had exaggerated self-esteem, no boundaries, and viewed themselves as the exclusive dominators of the earth.

After the generation of the flood was destroyed, the next generation, dor haflaga, sinned by building a tower to the heavens. Rashi explained that G-d looked upon it negatively because it was either a statement of war against G-d or they thought that G-d needed the support.

Rabbanit Sharon Rimon brings in another reason for why building the tower might have been such an evil enterprise. There was no evidence at the time for why the people might have built this tower, as it was not a necessary architectural structure. Against this backdrop, the arrogance of the builders of the Tower is especially striking; the whole purpose of this construction is self-glorification. The people did not build the tower for any practical purpose or to give honor and glory to G-d. The purpose was simply to "make for ourselves a name."(Bereishit 11:4) The text emphasizes this through the word "lanu – for ourselves": "We shall make [for] ourselves a name." This word expresses their focus on themselves, on the glorification of the name of man.

The foil to the self-glorification of dor haflaga appears in the immediate introduction of Avraham that follows dor haflaga. Avraham chose to spiritually elevate his constructions, building an altar specifically to honor G-d. The contrast to dor haflaga, who built the tower solely for themselves, is striking and purposeful.

Upon focusing on the sins of each generation, I think it becomes clear why in such a short parasha, we see two extreme generations, one after the next, who act in such destructive and sinful ways. Even though G-d destroyed the world with the flood, the next generation, dor haflaga, still managed to sin albeit in a different way. Although they didn’t make the same mistakes again, they weren’t careful about their actions and continued to sin against G-d. These two generations show two extremes of sinning: the first displayed cruelty against our fellow human beings, and the second, arrogance against G-d.

I think that the juxtaposition of these two generations shows us the importance of learning from our mistakes and the punishments that can befall us if we don’t. After the world was destroyed, dor haflaga should have been especially sensitive to sin, but they didn’t seize the opportunity to do teshuva (repentance) for the generation before them and sinned again. Every day we have a new opportunity to work on ourselves and do teshuva for our sins in the past. We can revert to old mistakes by turning against G-d like in dor haflaga, or we can turn our mistakes into constructive means of aiding us in serving G-d. It is up to us to seize the opportunities we are given and put them to good use.

GOOD SHABBOS.

Parshat Bereishit: “Let’s Start at the Very Beginning . . . a Very Good Place to Start . . . ”

BY: SHOSHANA BALK

Considered by many scholars to be the most enigmatic parasha in the entire Torah, one could spend a lifetime of scholarship immersed solely in the mysteries of Parashat Bereishit. Preceding any commentary on these introductory pesukim is the seemingly elementary inquiry posed by the majority of medieval commentators: Why does the Torah begin with the creation story?

Perhaps such a question would not initially occur to contemporary readers, as it seems sensible for Biblical events to have been recorded in chronological order. However, Rashi points out that the root hora’ah, instruction, characterizes the Torah at its core not as a historical volume occurring sequentially, but rather as a book of laws that serves to educate us about the commandmentsⁱ. In this vein, the Torah should have begun with the first law commanded to the Jewish people – “ha-chodesh ha-zeh la-khem”, the commandment for sanctifying the new monthⁱⁱ.

To elaborate on Rashi’s query as to the placement of this narrative, it behooves us to consult the literature of Rabbi Yehuda Ha-Levy. In Sefer Ha-Kuzari, a religious debate transpires between a gentile king and a Jew. The king challenges his opponent’s unwavering faith in the God of the Jewish nation, to which the Jew responds: “I believe in the God of my forefathers because of the miracles He brought about on behalf of my people.” The king ridiculed the Jew: “Why would you not state instead that you believe in the God Who created the entire world? What better proof exists for the God you claim than the account of creation as described in the Book of Genesis?” “If my religion was one that centered upon philosophy,” countered the Jew, “then I would have pointed to creation to prove the existence of God; but if two philosophers were involved in a disputation, they would attempt to disprove one another until the end of time for the fact that most philosophical concepts lack demonstrable truths. Far more than the act of creation, God’s continued involvement in the world He fashioned serves as the incontrovertible proof of His omniscienceⁱⁱⁱ.”

In his introductory remarks to Sefer Bereishit, Nachmanides echoes the sentiments expressed in Sefer Ha-Kuzari. Nachmanides states that the Torah begins with God creating the world because this narrative is the shoresh ha-emuna, the foundation of our belief system^iv. Yet, in his comments on the Aseret Ha-Dibrot, Nachmanides wonders: “Why is the commandment “Anochi Hashem Elokecha” followed by the phrase “asher hotzeiticha mei-eretz Mitzrayim”?” Why does God not augment His supremacy by pointing to His creation of the world – His preliminary, and ostensibly His most preeminent, achievement? Like Rabbi Yehuda Ha-Levy, Nachmanides asserts that concrete historical events witnessed by mankind showcase the divine providence of God far more than His act of creation, of which the details remain obscure^v. These observations exacerbate our original question as to why the Torah begins with the creation of the world, which does not function as the prime substantiation of an Almighty God.

Armed with these further points of perplexity, let us return to Rashi and assess his own response to the very question he puts forth. Rashi explains that the creation story establishes God’s authority over the earth and by association His right to bequeath land to whichever nation He sees fit^vi. Rashi defends the Jewish nation’s conquest of Eretz Yisrael and its neighboring regions, since these properties are ultimately owned by God. Since Rashi defines the Torah as a book of commandments, it is no surprise that he maintains a focus on the Land of Israel, where these commandments are most sufficiently fulfilled.

Looking beyond the surface, Rashi seems to foreshadow the comments of his descendants. When Rashi posits that the Torah, as a book of laws, should have begun with ha-chodesh ha-zeh la-khem, one might infer that he is referring to the entire narrative surrounding the mitzvah of Rosh Chodesh – namely, that of Yetziat Mitzrayim^vii, as referenced in later times by Nachmanides. Therefore, it certainly appears that Rashi recognized the superiority of historical events witnessed by mankind, rather than the act of creation, as confirmation of God’s existence. To that end, Rashi even seems to be intentionally shifting our focus away from the details of the creation story, which is too esoteric of a narrative to have been intended as the focus of these pesukim. He establishes a grammatical proof for this proposal, identifying the atypical word bereishit as a samuch, or a construct. As a result, the first two verses of the Torah are read as one consolidated verse: “In the beginning OF God's creating the heavens and the earth, the earth was tohu va-vohu”, and so forth, which succeeds in shining the spotlight on what happens directly after creation and impedes any curiosity readers might have about the obscure details surrounding the creation itself.

Following in the footsteps of his grandfather Rashi, Rashbam likewise classifies the word bereishit as a construct (in his words, davuk as opposed to samuch) and shifts the focus of the text away from the actual creation of the world. Rashbam builds on Rashi’s observation in his assertion that creation itself actually occurred long before the first pasuk in the Torah! These pesukim narrate a time long after the initial creation process, but the world still wallows in an inoperative state of tohu va-vohu ^viii. If not creation, then what is the pinnacle of these opening verses of the Torah? According to scholar Sarah Kamin, one of Rashbam’s derech ha-mikraot (literary principles) is the principle of anticipatory information^ix. Thus, Rashbam posits that creation merely acts as a preface for the true theme of this parasha, which is in fact the commandment of Shabbat! While the act of creation is valuable in its own right, the implications of Shabbat are all that much more magnified; for the glory of the Torah centers on the relationship between God and His creations, commencing with the establishment of Shabbat.

Rashbam comes full circle in addressing Rashi’s preexisting bewilderment as to why the Torah did not begin with the commandment of sanctifying the new month. Shabbat, just like Rosh Chodesh, illustrates that which is arguably Judaism at its core – namely, the sanctification of time. Parashat Bereishit is not merely an account of creation, but an exposé of God’s ongoing relationship with His creations.

i Gur Aryeh, Bereshit 1:1

ii Shemot 12:2

iii Sefer Ha-Kuzari, Ma’amar Rishon (loosely translated)

iv Nachmanides, Bereshit 1:1

v Nachmanides, Shemot 20:2

vi Rashi, Bereshit 1:1

vii Noted in a lecture by Dr. Michelle Levine, Associate Professor of Bible at Stern College, author of “Nahmanides on Genesis: The Art of Biblical Portraiture” 

viii Rashbam, Bereshit 1:1

ix  Sarah Kamin, "Rashbam's Conception of the Creation in Light of the Intellectual Currents of His Time" 

Parshat Vayelech: Authentic Teshuva

BY: RIVKY STERN

The last parsha read before Rosh Hashanah is Vayelech, and, appropriately for the Day of Judgement, a fair portion of the parsha focuses on am yisrael sinning and subsequently performing teshuva, repentance.

The Torah tells us in Yayelech 31:16-18:

טז וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, הִנְּךָ שֹׁכֵב עִם-אֲבֹתֶיךָ; וְקָם הָעָם הַזֶּה וְזָנָה אַחֲרֵי אֱלֹהֵי נֵכַר-הָאָרֶץ, אֲשֶׁר הוּא בָא-שָׁמָּה בְּקִרְבּוֹ, וַעֲזָבַנִי, וְהֵפֵר אֶת-בְּרִיתִי אֲשֶׁר כָּרַתִּי אִתּוֹ. יז וְחָרָה אַפִּי בוֹ בַיּוֹם-הַהוּא וַעֲזַבְתִּים וְהִסְתַּרְתִּי פָנַי מֵהֶם, וְהָיָה לֶאֱכֹל, וּמְצָאֻהוּ רָעוֹת רַבּוֹת, וְצָרוֹת; וְאָמַר, בַּיּוֹם הַהוּא, הֲלֹא עַל כִּי-אֵין אֱלֹהַי בְּקִרְבִּי, מְצָאוּנִי הָרָעוֹת הָאֵלֶּה. יח וְאָנֹכִי, הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא, עַל כָּל-הָרָעָה, אֲשֶׁר עָשָׂה: כִּי פָנָה, אֶל-אֱלֹהִים אֲחֵרִים.

16 And the LORD said unto Moses: 'Behold, thou art about to sleep with thy fathers; and this people will rise up, and go astray after the foreign gods of the land, whither they go to be among them, and will forsake Me, and break My covenant which I have made with them. 17 Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day: Are not these evils come upon us because our God is not among us? 18 And I will surely hide My face in that day for all the evil which they shall have wrought, in that they are turned unto other gods.

The Torah describes here a terrifying and troubling image. After am yisrael sins and is subsequently punished, even once the people realize that G-d is punishing them for their actions and acknowledge Him as Master of the world, G-d nevertheless continues to hide His face from them. The commentators raise the obvious question: why, after am yisrael does teshuva, doesn't G-d forgive them and take the horrors away? Why does He continue to be so angry with His nation?

The Yad Yosef (a collection of sermons written in the early 1600s published by R' Yosef Tzarfati, a descendant of Rashi), has a similar question when discussing the nature of Paro's punishment in the plagues of Egypt. We know that Paro does teshuva- proclaiming in Shmot 9:27, “the LORD is righteous, and I and my people are wicked.” But over and over again, his teshuva is proven to be insincere when the punishment of the plague ends. The lesson we take away here is that if one does teshuva only when facing dire punishment, but then returns to his wicked ways when the affliction ends, then the teshuva meant nothing to begin with.

Returning to our parsha, it appears that when the Torah says, “so that they will say in that day: Are not these evils come upon us because our God is not among us?” it implies that although am yisrael recognizes that their suffering is coming as punishment for abandoning G-d, their repentance is not fully sincere and will only last as long as their pain. The message sent is clear: one's teshuva cannot be dependent on his or her reality, but can only come with the legitimate change of heart that sincere teshuva brings.

In the first halacha of the first perek of Rambam's Hilchot Teshuva, Rambam brings this message to halachic reality. As part of the teshuva process, Rambam writes, we are required to make a verbal confession of our sins, and we must not only state them explicitly, but unequivocally denounce our actions and state that we will never do our action again. In the second chapter, Rambam expands on this, claiming that true repentance can only be completed when an opportunity to commit the original transgression arises once more, but one does not falter and commit the sin again.

A similar analogy can used for the shana b'aretz, when many of us spend a year in Israel following high school, studying Torah and inspiring ourselves with friends and teachers who are also practicing Jews. Though many think of that year (or two years, in some cases) as a test in its own right and an opportunity for deep growth, most of us who have gone through the experience can attest that the true challenge, and hopefully, the deepest growing experience doesn't come from the year we spend in a vacuum, but comes in the years afterwards, in university and beyond, where we are forced to put our beliefs into actions, where we are challenged to stay true to ourselves every day.

How fitting to read and internalize this message in the days leading up to the Yamim Noraim. Many of us choose this time to focus on improving our midot, learning more Torah, and upgrading the quality of our davening. But the test of true teshuva isn't in our performance in Ellul and Tishrei, but in the other ten months of the year, when we aren't getting constant nudges from G-d with the Torah readings, shofar and skimming through Hilchot Teshuva. Hopefully, we can use this time to inculcate ourselves, and then our true test is the months that follow.

Best wishes for a fulfilling and successful Tishrei and upcoming year. Shana tova!

All translations taken by mechon-mamre.org

Parshat Bamidbar- From the Talmud on the Parsha

 

אמר רבי שמואל בר נחמני א"ר יונתן: כל המלמד בן חבירו תורה מעלה עליו הכתוב כאילו ילדו שנאמר (במדבר ג) ”ואלה תולדות אהרן ומשה“ וכתיב ”ואלה שמות בני אהרן“ -לומר לך אהרן ילד, ומשה לימד לפיכך נקראו על שמו.

-מסכת סנהדרין דף יט

R. Samuel b. Nahmani said in R. Jonathan's name: He who teaches Torah to the son of his fellow, Scripture considers as if he had begotten him, as it says, "Now these are the generations of Aaron and Moses" and further on it is written, "These are the names of the sons of Aaron", thus teaching that Aaron begot and Moses taught them, hence they are called by his (Moses') name. 

-Tractate Sandhedrin 19b

(cited by the Torah Temimah in Parshat Bamidbar, 3:1)

Parshat Bechukotai: "I'd Give You Everything I've Got For A Little Peace of Mind"*

BY: GOLDIE GUY

Parshat Bechukotai opens by presenting us with a basic formula for success: keep the laws of the Torah and invest in Torah study, and you will get  blessings of prosperity, secure dwelling in the land of Israel, and Hashem`s protection. Choose not to follow the laws and not to labor in the Torah learning and the land won`t bear fruit, our enemies will pursue us, and G-d`s protection will not always be with us. This seems fairly straightforward, but could it really be that easy? Obviously it is by no means easy to keep to the letter of the law or to be extremely disciplined in one`s Torah study. But if we are  successful in those endeavors, is this really the key that opens the door to all of G-d`s blessing?

In the list of the good things G-d will give us in response to dedication to Him, the verse says:

  ו וְנָתַתִּי שָׁלוֹם בָּאָרֶץ, וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד; וְהִשְׁבַּתִּי חַיָּה רָעָה, מִן-הָאָרֶץ, וְחֶרֶב, לֹא-תַעֲבֹר בְּאַרְצְכֶם**

And I will grant peace in the Land, and you will lie down with no one to frighten [you]; I will remove wild beasts from the Land, and no army will pass through your land; (Leviticus 26:10) 

In the preceding verses, Hashem already promises property, plenty, and security if we study the Torah and follow its laws. Rashi`s implicit question on this verse is as follows: If G-d provides the nation with everything they could need materially, doesn`t that imply a peaceful existence? What is included in "peace" that is not included in physical security and well being?

I don`t think this question can simply be answered with the oft-cited division of physical and spiritual needs, by saying "Sure, you have everything physically, but "peace" refers to the spiritual well being of the people", because it seems pretty clear from the context of the verse that "peace" also refers to the physical state of the nation. My personal understanding, a non-literal reading though it may be, is that "peace" is a state of mind. Call it yishuv hada`at (tranquility), or "bitachon" (trust in G-d), or whatever other phrase you might, but what I think that`s all summed up in "peace" as is an internal state of balance and clarity. Rashi cites this question in his commentary on our verse. Rashi writes:

ונתתי שלום: שמא תאמרו הרי מאכל והרי משתה, אם אין שלום אין כלום, תלמוד לומר אחר כל זאת ונתתי שלום בארץ, מכאן שהשלום שקול כנגד הכל. וכן הוא אומר עושה שלום ובורא את הכל:

"And I will grant peace": Perhaps you will say, 'we have food and drink, but if we haven`t peace, we haven`t anything!' So the verse says after all this "And I will grant peace in the Land." From here we learn that peace is equally weighed against everything. And so it says: "He who makes peace and creates everything"***

I particularly like the way Rashi  expresses the value of peace by putting the words as an objection in the mouths of Bnei Yisrael: 'If we haven`t peace, we haven`t anything!'  According to Rashi, the Torah is teaching a lesson that needs to be ingrained within us, that without the proper frame of mind to properly appreciate what you have and all that Hashem has given you, all the material success and security in the world isn`t worth anything. The blessing of shalom/peace is the ability to put things in perspective, to recognize the source of everything, and be appreciative and thankful for all we have. This is an ability which is ultimately dependent on G-d`s blessing, but nonetheless, just as we work hard to keep mitzvoth and study Torah, we must work hard to cultivate this attribute of peace of mind.

___________________________________

*lyric from Lennon, John & McCartney, Paul. ""I`m So Tired"" Rec. 8 Oct. 1968. The White Album. The Beatles.George Martin, 1968. CD.

**Hebrew text from mechon-mamre.org, http://www.mechon-mamre.org/i/t/t0326.htm, translation from Chabad.org Parsha with Rashi

***text from Chabad.org, the translation of Rashi is my own.

Parshat Behar

BY: Sarah Belfer


This week’s parsha, Parshat Behar, begins with the laws of shmita. According to these laws, every seventh year is a sabbatical year during which the land, and the people who work it, rest. During this time, all food that the land produces must be left for anybody to take. Therefore, not only do landowners not receive profit from the sales of crops, but also poor people are given an opportunity to collect food. This special giving to the poor can serve as a reminder for the obligation to help the poor all the time, even when the shmita year is over.  In many ways this cycle parallels the weekly cycle, which is also comprised of six units of work followed by one of rest. Shmita is even referred to as "Shabbat Shabbaton" (Vayikra 25:4). Both the weekly sabbath and the shmita year serve not only as opportunities for rest, but also as chances to be reminded of what is important.
After seven cycles of seven years (i.e. after 49 years), yovel is observed. At this point, the land is not worked, slaves are freed, and property is returned to its original owners.  In a sense, yovel is the culmination of seven shmita cycles. But, As Rabbi Ari Kahn points out, while the shmita and weekly Sabbath cycles parallel one another, there is no obvious parallel to yovel within the Sabbath cycle. However, there does seem to be a connection between Yovel and Yom Kippur as on Yom Kippur of the Jubilee year, the shofar is blown and yovel begins. Additionally, the weekly Sabbath, shmita, and Yom Kippur are seemingly all connected as they are all referred to in the torah as "Shabbat Shabbaton." This may suggest that while Yom Kippur is the ultimate day of atonement, the fact that Yom Kippur shares its name with these other times suggests that they all serve as opportunities for self-reflection, change, and renewal. They are all opportunities to cease the regular routine and to look backwards and forwards.
We are currently in the midst of Sefirat Haomer. During Sefirat Ha'omer we count the seven weeks between Pesach and Shavuot. Therefore, while 7 cycles of 7 years (or 49 years) culminate in yovel, 7 cycles of 7 weeks (or 49 days) culminate in Shavuot. The connection between yovel and Shavuot is highlighted by the opening passage of this week's Parsha. This week’s parsha begins, “And G-d spoke unto Moses in Mount Sinai saying” (Leviticus 25:1). This draws attention to the fact that like the Torah that was given on Shavuot at Mount Sinai, the laws given in this parsha (including those regarding Shmita and Yovel) were given by Mount Sinai.
Not only are there parallels between the times designated as Shavuot and yovel, but also there are parallels in the times that proceed them. Proceeding both are 49 units of time which are passed, noted, and in the case of Sefirat Ha'omer counted in anticipation of the momentous event that is to come. During yovel debts are annulled, slaves are freed, and land is returned to its original owners—all events which allow people to start anew. Similarly, each Shavuot, we celebrate the giving of the Torah and are given a new opportunity to embrace it. Therefore, while yovel and Shavuot may serve as the moments for great change to take place, the days leading up to them may also serve as a time for preparation and anticipation for the new beginning and opportunities to come.
 Shabbat Shalom!

Parshat Emor: God`s Representatives

BY: DAVID MARKS

ויקרא פרק כב

לא וּשְׁמַרְתֶּם, מִצְו‍תַי, וַעֲשִׂיתֶם, אֹתָם:  אֲנִי, ה. ' לב וְלֹא תְחַלְּלוּ, אֶת-שֵׁם קָדְשִׁי, וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל:  אֲנִי ה', מְקַדִּשְׁכֶם.  לג הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיוֹת לָכֶם לֵאלֹקְים:  אֲנִי, ה'

31 And ye shall keep My commandments, and do them: I am the LORD. 32 And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you, 33 that brought you out of the land of Egypt, to be your God: I am the LORD.

            Parashath Emor includes many mitzvoth ranging from the festivals, laws that pertain to the Kehuna as well as laws that pertain to the blasphemer. At the center of this sidra three psukim appear that seem to be somewhat random. These are the three verse cited above which commands every Jew to sanctify God’s name as well as not to desecrate his name. While traditionally (as well as halachically) we rule that a Chilul Ha’shem (desecration of God’s name) is when one violates one of the three cardinal sins (adultery, murder and idolatry), the desecration of God’s name is applicable to our mundane, day to day activities. When discussing the ability to receive forgiveness for different sins, the Talmud in tractate Yoma (86a) relates: “But if he has been guilty of the profanation of the Name, then penitence has no power to suspend punishment, nor the Day of Atonement to procure atonement, nor suffering to finish it, but all of them together suspend the punishment and only death finishes it , as it is said : And the Lord of hosts revealed Himself in my ears; surely this iniquity shall not be expiated by you until you die.”[1] The Gemara goes on to describe numerous ways by which people could succumb to transgressing this prohibition and further describing how certain Amoraim would try to avoid “desecrating the name of God” in their interaction with different people. The Gemara then goes to compare two types of people. Both of these people learn Torah and reside among Talmidei Chachamim. The difference between them is that one is honest in business and the other is not. On the latter type of person, the Gemara relates, people will say “Woe unto him who studied the Torah, woe unto his father who taught him Torah; woe unto his teacher who taught him Torah!’ This man studied the Torah: Look, how corrupt are his deeds, how ugly his ways.” The connection between the study of Torah and ethical conduct is presented in unison. One cannot exist without the other. And while the obvious connection between the two aspects of a religious life is apparent to us (especially with our modern intuition), we should ask ourselves what do these three psukim appear in the middle of all of these commandments?

                After relating to the Israel that they should not desecrate the name of Hashem, the Torah gives a reason for this severe transgression stating: “I am the LORD who hallow you,: that brought you out of the land of Egypt, to be your God: I am the LORD.” The Torah makes two assertions: a) God dwells in every Jew and b) the same God who took Israel out of Egypt. What is the connection between the two? On this verse Rabbi Baruch Epstein, author of the Torah Temima, commented that God took Israel out of Egypt “on the condition that you will sacrifice themselves for his name”.  Additionally on the verse “and you shall keep my commandments and do them”, Rashi comments that “keeping” (sha’martem) relates to the Torah and “do them” (asi’tem) relates to the actual action. Our existence in the world is based on our philosophy and values which are taught to us by God and his Torah, through the medium of our teachers. However, unlike other worldviews, in Judaism intention is never enough, our actions define us and reflect on our upbringing. The inter relationship between morality and law defines the Jews since he is a representation of God. Perhaps one could even suggest that the reason why these psukim are smack in the middle of all of these random mitzvoth, is just another reminder for us that our study as well as Mitzvoth are not for our own religious and spiritual growth but also are the manifestation of God in this world and we are the shomrim (guardians) of his name.

Note: special thanks to AJ Berkovitz for his assistance.

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[1] Soncino Transaltion