A renowned news correspondent called a calculated murder a death “in a shootout” and juxtaposed the calculated, willful slaughter of a mother and her two daughters with the unintended death of a Palestinian boy in a crowd that had thrown Molotov cocktails at Israeli soldiers.
You can read about the sadly all-too-typical misreportage here.
There are times when bygones should be allowed to be bygones.
But when what has gone by was a tyrant’s ruthless torture and murder of hundreds of thousands of his countrymen, it’s not one of those times.
To read what I am referring to, please click here.
The haftarah for Acharei Mos, which will be read this week for the double parsha of Acharei Mos/Kedoshim, is from Amos (9:7), where Hashem extols the Jewish people with the famous and famously strange words: “Behold, you are like the children of Kush to Me.”
Kush is identified as the African kingdom of Nubia (roughly modern-day Sudan/ Ethiopia), and the Gemara (Moed Katan, 16b), commenting on the pasuk from Amos, says: “Just as a Kushite differs [from others] in [the color of] his skin, so are the Jewish people different in their actions.”
The Chasam Sofer (who apparently had “the righteous” in place of “the Jewish people” in that Gemara) interprets that Talmudic comment in an interesting and poignant way:
“One Jew may excel in Torah-study; another, in avodah [prayer]; another, in acts of kindness to others; this one in one particular mitzvah, that one in another. Nevertheless, while they all differ from each other in their actions, they all have the same intention: to serve Hashem with their entire hearts.
“Behold the Kushite. Inside, his organs, his blood and his appearance are all the same as other people’s. Only in the superficiality of his skin does he differ. This is the meaning of ‘[different] in his skin,’ [meaning] only in his skin. Likewise, the righteous are different [from one another] only ‘in their actions’; their inner conviction and intention, though, are [the same], aimed at serving Hashem in a good way.”
That people of different skin colors are only superficially different from one another is accepted as a truism by the Chasam Sofer. His point is that in all our diversity of vocations, fields and foci, we can be entirely equal servants of Hashem.
The Gemara (Ta’anis 22a) speaks of a pair of comedians, who used their humor to cheer up the depressed and defuse disputes.
One wonders if the parents of those meritorious men felt disappointed at their sons’ choices of professions. Or whether they realized that there are, in the end, many paths that can lead to the World-to-Come.
© 2023 Rabbi Avi Shafran
The abundance of advertisements for gyms, weight loss products, hair restoration drugs and cosmetic surgery testifies to contemporary citizens’ obsession with physical image. To be sure, many people seek to work out or lose weight out of health concerns, or have surgery to correct deviated septums. But many more, as the pitches evidence, just want more perfect abs or biceps or “better” noses.
After sufficient decades of living, it becomes apparent that our shapes and faces can only be adjusted so much. That comes as a shock to some, even a source of depression. What’s truly sad, though, isn’t the elusiveness of physical perfection but the silly quest for it.
The laws of tum’ah, or ritual defilement, are many and complex. But one of its basic rules is that a metal vessel can become defiled by contact with a contaminating material even if the source of defilement touches only its outer surface. An earthen vessel cannot contract tum’ah that way.
But if contaminating matter merely enters the inner space of an earthenware vessel, it defiles it even without contacting the inner surface itself.
The Kotzker Rebbe explained that the reason for that distinction is that a metal vessel has inherent material value, whereas an earthenware one does not. And an earthenware vessel’s only value is in its “space” – in the fact that it can hold something
He went on to pithily observe that a human being is an “earthen vessel,” as the “original” human was made from the earth itself (Beraishis 2:7).
And, like any earthenware vessel, the human is defined not by his physique but rather by what he can hold “within” him – his soul, which he affects with his actions, thoughts and words.
© 2023 Rabbi Avi Shafran
Louis Eugene Walcott is a former nightclub singer who morphed into one of the most noxious Jew-haters of our time. He recently delivered an antisemitic rant to tens of thousands of gullible followers.
You know him by another name, the one he adopted, and can read more about him here.
There wasn’t a need to compose a Purim satire when the news provided enough to stimulate giggles. As you can read here:
Since free will is the fundamental element of the human being that places him in a realm apart from the rest of Creation, the question of how Hashem could “harden the heart” of Par’oh (e.g. Shemos 9:12) is an obvious one.
The Rambam’s approach, echoing Resh Lakish in the Midrash (Shemos Rabbah 13:3), is that the king’s own freely chosen initial actions robbed him of his free will, like, one might say, a drug addict’s choice to use heroin might affect his ability to choose to shun it thereafter. The hardening of Par’oh’s heart only began after several plagues.
The Ramban’s and Sforno’s approach is that, on the contrary, the heart-hardening actually gave Par’oh free will. It was but a counterbalance to the will-sapping fear of the plagues. The divine steeling of his resolve was thus a corrective measure, allowing him to exercise his free-willed decision to refuse Moshe and Aharon’s demand.
Rav Shlomo Yosef Zevin offers an original approach. What the Torah’s statement that Hashem hardened Par’oh’s heart means, says Rav Zevin, that he gave Par’oh an enhanced ability to be stubborn. Like every middah, talent and ability, obstinacy can be channeled toward good or bad (See Rav Ashi’s statement in Shabbos 156a about one born under the influence of Ma’adim: “[He will be] either a bloodletter, or a thief, or a shochet or a mohel.”)
Klal Yisrael, after all, is obstinate, too, an am kshei oref. Obstinacy’s import lies in what one does with it.
So Par’oh’s use of his Hashem-given special stubbornness against Moshe and Aharon and Klal Yisrael was… his choice.
© 2023 Rabbi Avi Shafran
If you are old enough to have lived through the ’70s, you may not remember the end of the world, because, well, it didn’t happen. But it was scheduled to, as you can read here.
Former Vice President Mike Pence has added to his sins — to date, they include calling his childrens’ mother “mother” and declining to dine privately alone with any woman other than his spouse — a deeply offensive (at least to some) menorah.
Read all about it here.
Imagine the emotions of Yosef’s brothers at the start of the parsha.
They have been grievously treated by Tzafnas Pa’ene’ach, the Egyptian king’s viceroy, who accused them falsely of being spies, then insisted that they bring their youngest brother Binyamin to him from Cna’an, even after being informed of how their father would be terribly pained to part with the boy. And when they give in and manage to convince Yaakov to let them show Binyamin to the viceroy, and bring him to Egypt, they witness their young brother being accused falsely of stealing the viceroy’s prized divination-goblet.
And when they offer to pay for the non-crime with their own imprisonment, the viceroy insists that only Binyamin be imprisoned and that they go back home, where their father is awaiting the return of all of them – especially Binyamin.
It’s been remarked that there is no word in Hebrew for “fair,” in the sense of an experience being comprehensible as just. There is mishpat, or judgment; and tzedek, which is rightness; and hogen, implying propriety. But even those words are limited to technical human interactions.
“Fair,” in the sense of life making sense, isn’t a Jewish concept. An Israeli expressing exasperation over a happening in his life that seems arbitrary or unjustifiable would thus be limited in expressing himself and say “Zeh lo fair!”
And if ever there were human beings justified in feeling that what has happened to them was unfair, they were Yosef’s brothers.
But they learned soon enough that what they saw as unfairness was simply the result of their being like the proverbial blind men palpating the elephant. They were perceiving only part of a larger picture.
A picture that, in an instant, became clear to them, with the viceroy’s two words: “I am Yosef.”
We are seldom shown, as Yosef’s brothers were, why the things that make us say “no fair!” are in fact, well, fair. But the equivalent of “I am Yosef” throughout our lives exists, even if we cannot recognize it. And in moments of exasperation at life’s unfairness, we should remember that.
© 2022 Rabbi Avi Shafran