Moses the Man
Jun 19, 1999 By Ismar Schorsch | Commentary | Korah
Nowhere does the Torah provide us with a single, well-rounded profile of the figure who dominates most of its narrative. We, its readers, need to gather for ourselves the traits of Moses, alluded to in piecemeal fashion, into an integrated profile. Plot mediates the contours of character. Last week, for example, the Torah depicted Moses as the most humble of men in recounting the recriminations brought against him publicly by his own brother and sister (Numbers 12). In the stories from the time before he ascended to the leadership of his nation, he exhibits a deep-seated inability to countenance acts of injustice (Exodus 2:11-13, 16-17; 3:7-9). Given to outbursts of anger against the inconstancy of the Israelites (Exodus 32:19-28), he also is moved repeatedly by compassion to intercede with God on behalf of those who have transgressed (Exodus 32:30-32; Numbers 12:13; 14:11-20).
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My Father’s Legacy
Jul 1, 1999 By Ismar Schorsch | Commentary | Shelah Lekha
From the beginning, the culmination was to have been a land of their own. The progeny of Abraham, grown from a clan into a nation, would be freed from Egypt and returned to the land of Canaan, where once their ancestors briefly dwelled. But on the southern border at Kadesh, the people succumbed to a failure of nerve and decided to abort. The report of ten of the twelve spies sent by Moses to scout the land utterly demoralized them: “We looked liked grasshoppers to ourselves, and so we must have looked to them [the inhabitants of Canaan] (Numbers 14:33).” Fear overwhelmed their newly found faith, which rested largely on miracles rather than conviction. Clearly, in a single generation, God could take Israel out of slavery, but not the mindset of a slave out of Israel. A steady diet of miracles had merely perpetuated their state of dependency.
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The Gifts of Jewish Unity
May 29, 1999 By Ismar Schorsch | Commentary | Naso | Hanukkah
We modern readers have little patience for repetition. To us it marks the absence of novelty and we hurry on. The end of this week’s parasha is a particularly trying instance: an extended list of twelve tribal chieftains dedicating the Tabernacle cult each with his own gift. But the gifts are absolutely identical: “one silver bowl and one silver basin, each filled with choice flour and oil for cereal offerings, one gold ladle filled with incense and the same number and kind of sacrificial animals (Jacob Milgrom, JPS Torah Commentary, Numbers, p. 53).” Individuality expresses itself barely in the fact that each leader is duly named and allotted his own day for bringing his gift. But the Torah feels obliged to repeat with relentless persistence the details of each gift, adding up to a numbing total of 76 verses of unrelieved sameness (Numbers 7:10–86).
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Fulfilling the Commandments
May 1, 1999 By Ismar Schorsch | Commentary | Emor
Piety and morality diverged once again recently when Rabbi Hertz Frankel, the English studies principal of Beth Rachel (the network of Satmar girls’ schools in the Brooklyn neighborhood of Williamsburg), pleaded guilty to embezzling more than six million dollars of public funds over nearly two decades for the welfare of his employer. Despite a light sentence –– three years of unsupervised probation and a fine of one million dollars on Beth Rachel –– Rabbi Frankel was unrepentant. “The end justifies the means,” he told the New York Times, which I take to mean that he believed the Jewish children in his care were more deserving of the money than the non–Jewish children, no less impoverished and deprived, who lived in his school district.
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Wearing the Crowns of Heaven
Feb 27, 1999 By Ismar Schorsch | Commentary | Tetzavveh | Purim
Many a busy street corner of Manhattan has served on occasion as the stump of a preacher who speaks in the name of God. With the countdown to the millennium, the scene will only occur with greater frequency. Yet most passersby don’t tarry for a moment. The mere claim to revelation carries no weight.
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The Experience of Revelation
Feb 13, 1999 By Ismar Schorsch | Commentary | Mishpatim | Shabbat Shekalim
With exuberance and certainty, the young Heinrich Graetz, not yet 30 but soon to become the greatest Jewish historian of the nineteenth century, made a distinction between Judaism and paganism that would in time become commonplace: “To the pagan, the divine appears within nature as something observable to the eye. He becomes conscious of it as something seen. In contrast, to the Jew who knows that the divine exists beyond, outside of, and prior to nature, God reveals Himself through a demonstration of His will, through the medium of the ear. The human subject becomes conscious of the divine through hearing and obeying. Paganism sees its god, Judaism hears Him; that is, it hears the commandments of His will.”
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Do You Believe in God?
Feb 6, 1999 By Ismar Schorsch | Commentary | Yitro
Martin Buber tells the story of an unexpected visit by an elderly English clergyman in the spring of 1914. A simple Christian of deep faith, he had done much good for the nascent Zionist movement in the days of Theodor Herzl and Buber knew him well. What brought him to Buber that particular day was his foreboding of an imminent outbreak of war worldwide, based not on any public or secret sources of information, but on his own careful recalculation of the age-old prophecies of Daniel. When the presentation ended, Buber took his guest back to the railroad station. Before they parted, the clergyman grasped Buber’s arm and said to him with utmost gravity: “Dear friend, we are living in a great time. Tell me: Do you believe in God?”
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The Archetype of the Firstborn
Jan 2, 1999 By Ismar Schorsch | Commentary | Vayehi
As the book of Genesis daws to a close, it circles back to the beginning. The displacement of the firstborn, the theme which has dominated the narrative throughout, is reiterated one last time. And this final reiteration is as arbitrary as the first. At the dawn of human history, it was the sacrifice of Abel, the younger son of Adam and Eve, that found favor in God’s eyes and not that of Cain, even though Cain was the first to turn to God in a spirit of thanksgiving (Genesis 4:3-4). Divine rejection quickly led to human aggression. The episode foreshadows the pervasive preference for the younger brother which becomes the connective tissue of all the patriarchal stories.
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