CCAR News - May 2008 - (Page 4) Voices of Torah B’haalotecha (Alan Cook) The first modern skyscrapers were built in the mid-1880s. The first was either the Home Insurance Building in Chicago, which was ten stories tall, or the twenty-story New York World Building, in New York City. As architectural know-how has developed, the quest has been for bigger, grander, and taller buildings. What is this thirst to touch the sky? What makes us gaze heavenward and dream of an office or apartment in the clouds? For some, perhaps, the drive is for power. But many are driven by a basic human instinct to strive to be the best. Such ambition is not necessarily frowned upon. In the beginning of Beha’alotecha, Aaron is told to aim high. The text states, “when you ascend,” or, “when you lift up the lights.” Lighting the lights of the menorah is a fairly mundane task. And yet, it is granted great importance. We do not know whether Aaron would have had to strain, or stand on a ladder, or take other measures to reach the various branches. Yet in some way, this task required one to ascend — perhaps physically, perhaps spiritually — to another level. A simple task, elevated to great importance. We learn from this that we should strive to make our lives equally meaningful, approaching every task with kavanah. We should always be aiming higher — and holding ourselves to high standards. What can one person do? Well, if as individuals we speak out against injustices, decry excesses, and demand excellence from all, then perhaps others will catch on. If we lead our lives according to the principles preached by the prophets, holding ourselves and others to high moral and ethical standards, perhaps we can help to make this world a better place. It doesn’t hurt to aim high. Naso (Amy Scheinerman) Marital harmony is subject to jealousy in every age. A man overcome with suspicion and jealousy had a religious option: the ritual of the Sotah. We are apt to view the trial by ordeal as humiliating, barbaric, and primitive, but perhaps in an age lacking in counseling on the one hand, and restraining orders on the other, it was the least destructive option. Consuming water with a little dirt and ink is not likely to make a woman sick. The higher probability is that the ordeal will exonerate her of the charge of adultery. And more: Torah assures that acquittal comes with the blessing of fertility. If the woman is subsequently discovered to be pregnant, the ritual of the ordeal permits only one conclusion: the husband is the father, regardless of biological reality. Hence the wife returns to her husband justified, he is exceedingly remorseful, and any child born will be cherished as special recompense from God. Rabban Yochanan ben Zakkai effectively legislated the ordeal out of existence due to the hypocrisy of subjecting women alone to the ordeal. Sotah 9:9 informs us: “When adulterers became numerous, the bitter waters ceased, and Rabban Yochanan ben Zakkai abolished them, as it is written, I will not punish your daughters when they commit harlotry, nor your brides when they commit adultery; for they themselves go aside with harlots, and they sacrifice with cult prostitutes; therefore the people who do not understand shall fall (Hosea 4:14).” The Rabbis ruled that no man could bring his wife before the priest and accuse her of adultery unless he had warned her — in the earshot of reliable witnesses — not to be seen with precisely the man with whom he now accused her of dallying. Shades of ben sorer u’moreh. Shelach Lecha (Amy Scheinerman) God spoke to Moshe, saying: Send men for yourself to explore the land of Canaan which I am giving to the Israelites. Send one man from each ancestral tribe, each one a chieftain among them. (Num. 13:1-2). Rashi notices the seemingly extraneous lecha in the name of this week’s parashah and imagines God saying: “Moshe, you send them in accordance with your own assessment of the situation. As for Me, I would not recommend sending spies.” God thinks the timing is poor, but allows Moshe freedom to exercise his judgment as leader. For Rashi, the people as a whole are not sufficiently prepared for what lies ahead. Kli Yakar (Rabbi Shlomo Efraim of Luntchitz, 1550-1619) imagines a different conversation in which God says: “Moshe, if you want you can send men, but if you ask for My opinion, I think you should send women, not men. After all, the men despise Eretz Yisrael. Didn’t they say, Why is God bringing us to this land to die by the sword? Our wives and children will be taken captive! It would be better for us to return to Egypt! (Num. 14:3). But the women have a great love for Eretz Yisrael. [The daughters of Tzelafhad] said, Give us a portion in the Land (Num. 27:4). If you listen to Me, Moshe, I know what the future holds. It is better to send the women who love Eretz Yisrael. They will not come back with a negative report. But if you feel that the men have enough integrity and enough love for the Land, go ahead and send them. It’s your responsibility. As for Me, I would send the women.” For Kli Yakar, the people are divided among those who are prepared and those who are not. Six weeks ago we celebrated the 60th anniversary of the State of Israel. The questions and perspectives raised by Rashi and Kli Yakar can apply to the Medinat Israel in our day as they applied to Eretz Yisrael in their days. We understand the strength of unity, but there is strength as well in diversity of opinion. But where are the limits? 4
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