This week's Torah portion focuses on the distinction between sacred and profane in various aspects of life. I believe it was Max Weber, or perhaps Emile Durkheim, who identified that distinction as the essence of religion itself.)
The text runs through various observances and sacrifices, and then comes to the basics of Jewish civil law -- the oft-misunderstood passage of "eye for eye, tooth for tooth," which is often seen as an example of Old Testament brutality.
The rabbis interpreted that passage to mean that the loss of an eye should be compensated for up to the equivalent value of an eye, a tooth for the monetary value of a tooth, and so on -- not that corporal punishment should take place.
Though the rabbinic Oral Law that forms the basis of many of Judaism's peculiar restrictions is often discounted by "progressive" branches of Judaism, this case shows why the rabbinate and its interpretations were absolutely necessary.
https://www.chabad.org/parshah/torahreading.asp?aid=2492749&jewish=Emor-Torah-Reading.htm&p=complete
This week’s portion launches the great story of Abraham, who is told to leave everything of his life behind — except his immediate family — and to leave for “the Land that I shall show you.”
There’s something interesting in the fact that Abraham is told to leave his father’s house, as if breaking away from his father’s life — but his father, in fact, began the journey, moving from Ur to Haran (in last week’s portion). His father set a positive example — why should Abraham leave him?
Some obvious answers suggest themselves — adulthood, needing to make one’s own choices, his father not going far enough, etc.
But I think there is another answer. Abraham (known for the moment as Abram) needs to establish his own household. This is not just about making one’s own choice, but really about choosing one’s own starting point. It’s starting over.
Sometimes we start over in fundamental ways even if much that surrounds us remains the same. Sometimes the journey we have to ...
The story of Noah is familiar; the details, less so.
Noah is often seen as an ambivalent figure. He was righteous -- but only for his generation. What was his deficiency?
One answer suggests itself: knowing that the world was about to be flooded, he built an Ark for the animals and for his own family -- but did not try to save anyone else or to convince them to repent and change their ways (the prophet Jonah, later, would share that reluctance).
Abraham, later, would set himself apart by arguing with God -- with the Lord Himself! -- against the destruction of Sodom and Gomorrah, saying that they should be saved if there were enough righteous people to be found (there were not).
Still, Noah was good enough -- and sometimes, that really is sufficient to save the world. We don't need heroes every time -- just ordinary decency.
Hi all -- as I noted last month, I'm going to be closing down my Locals page, at least for tips and subscriptions -- I may keep the page up and the posts as well, but I'm no longer going to be accepting any kind of payment.
Look for cancelation in the very near future. Thank you for your support!
