 Torah Thoughts
This week we begin
reading the Book of Deuteronomy. This is the last of the “Five Books
of Moses”. This book is referred to in Hebrew as “Mishneh Torah” (Repetition
of the Torah). The Greek term Deuteronomy means “second law”. This is a
reference to the fact that many of the commandments mentioned earlier in the
Torah are repeated in this book. The whole book is Moses’ parting monologue
in which he recalls historical events, encourages and exhorts the People to
remain faithful to the Covenant and warns them of the dire consequences of
flouting their obligations to G-d.
Moses’ prophetic blessings to his beloved People
continue to unfold to this day as the pages of the story of the Jewish People
turn.
The Torah portion “Devarim” (Deuteronomy 1-3:22)
contains 2 negative commandments (“do not’s”) and 105 verses.
The HAFTARA (excerpt from the prophets) that is
read this week is the third of the “Haftarot of Affliction”. These are read
on the three Sabbaths between the Seventeenth of Tammuz and the Ninth of Av.
This week we read from Isaiah 1:1-27. The Book of
Isaiah begins with the word “Chazon” (vision). In fact the Shabbat before
Tisha B’Av is referred to as Shabbat Chazon for this reason. A
Chasidic master explained that on this Shabbat, every Jew has a “vision” of
the Temple
and is made aware of the loss we suffer and the potential joy of redemption.
The prophet Isaiah chastises his people for their lack
of recognition of all that G-d has done for them. He notes that even an ox or
a donkey recognizes its master’s beneficence, whereas Israel appears to be oblivious.
He likens the leaders of Israel
to the officers of Sodom
and the people to the citizenry of Amora. These two cities were notorious for
their xenophobia and lack of benevolence.
G-d tells the people he has no need for their
sacrifices. He hates their festivals and turns away from their prayers.
The prophet is telling Israel that rituals without
spiritual commitment and social justice are repugnant to G-d. The rituals of
Judaism are a vehicle for moving and changing one’s core. If one disconnects
the external behavior from the soul, the motions become a rotting,
maggot-infested corpse, devoid of soul and life.
The Temple and Jerusalem are a
barometer of our commitment to G-d. If our performance of mitzvot is devoid
of spirituality and we are not sensitive to our fellow humans, we unplug
ourselves from Eternity. The physical structure of the Temple is then unplugged
from Eternity too.
It now becomes susceptible to decay and the laws of
nature. The Temple
becomes another stone and wood structure, subject to the whims of earthy
forces. Evil tyrants are invited to demonstrate their power over this
lifeless edifice. The Jewish People were dispersed far and wide to remember
that which they spurned; from there to seek that which they exiled to the
recesses of their souls.
The prophet implores his people to “learn to do good,
seek justice, empower the victim, do justice for the orphan and take up the
cause of the widow.”
If the Jewish People return to their mission of justice,
morality and spirituality, G-d “will return your judges as in the days of
old.” Jerusalem will be restored to its former
glory and referred to as the “City of Righteousness,
Faithful Metropolis”.
Our sages teach that in each generation that the Temple has not been
rebuilt, it is as if it was destroyed in that generation. At this time of the
year, let us reflect on the reasons for the destruction, and let’s strive
together to create a moral-spiritual climate conducive to Temple construction!
“Zion
will be redeemed with justice and her returnees with righteousness.”
Shabbat Shalom,
Rabbi Baruch Price
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