The credentials for prophets and judges (parashat Shoftim)
Author: Esther Ehrman, Elul 5765/Sept 2005The problem of being able to distinguish the authentic divine message is very real in the Torah. The Almighty opens the Ten Commandments with the words 'I am the Lord your G-d who brought you out of the land of Egypt, out of the house of bondage', to remind the people of Israel that they had seen the signs and wonders for themselves and would know that the message they were hearing was genuine. Again, after the people had miraculously crossed the Red Sea, they 'believed the Lord and His servant Moses' (Ex. 14, v.31).
In Deuteronomy, the people are about to enter the promised land and Moses is about to die. How will they now distinguish the genuine divine message? The answer seems to be that the Almighty will transmit His message through prophets:
I will raise them up a prophet from among their brethren, like you (Moses), and I will put my words in his mouth. And he shall speak to them all that I command him. And it shall be that whoever does not hearken to my words which he shall speak in my Name, I will require it (his life) of him. But the prophet who shall presume to speak a word in my Name, which I have not commanded him to speak, or who will speak in the name of other gods, even that prophet shall die (be put to death). An if you say in your heart, how shall we know the word which the Lord has not spoken? When a prophet speaks in the name of the Lord, if the thing follow not nor come to pass, that is the thing which the Lord has not spoken, the prophet has spoken it presumptuously; you shall not be afraid of him (Deut.18, v.18ff)
A prophet must be clearly known to speak in G-d's Name. Nachmanides, (the RamBaN) suggests that the prophet must be one known as genuine to the people, as for instance, Elijah when he was taking the unusual action of sacrificing on Mount Carmel and not in Jerusalem. And, what the prophet announces as signs of the truth of his message must come true. That is the prophet's credential. We read a little earlier (Deut.13 v.2ff) that if a prophet announces signs and wonders and they do come about, but the message is to worship other gods, that is a test and the prophet is to be put to death. So signs and wonders are credentials, but they can only be accepted as a test of an authentic message if the messenger, the prophet really speaks in G-d's name. We have to-day lost the prophet.
Very different is the test of authenticity when it comes to knowing the laws of the Torah:
If there arise a matter too hard for you in judgment....you shall come to the priests, the Levites and to the judges that shall be in those days and inquire, and they will show you the sentence of judgement (ve higidu lecha et devar ha mishpat).... And according to the sentence of the law that they will teach you and according to the judgment which they will tell you, you will do (Deut.17, v.8 ff).
No supernatural credentials are indicated here for the interpretation of the Law by the Cohen, the Levi and the judge. Moreover the prophet is not on the list of people to ask. The question arises, why is the prophet not there? The Rabbinical tradition gives us one answer in a famous story in the Talmud (Tractate Bava Metzia 59b). Here, we read that Rabbi Eliezer declared an oven ritually clean and the Rabbis declared it unclean. Rabbi Eliezer calls on heavenly support 'If the Halacha is in accordance with me, let the carob tree prove it. The carob tree uprooted itself a hundred cubits from its place – and some say four hundred cubits. They said to him: one cannot bring the evidence of a carob'. He asks that the stream prove it and the water turns back. This too is not accepted by the Rabbis. He asks that he walls of the house of study fall and they begin to fall. Rabbi Joshua shouts at the walls that they should not interfere in a discussion on the Law and the walls stop falling, 'they did not fall, out of respect for Rabbi Joshua and they did not straighten out of respect for Rabbi Eliezer. And they still stand, partly leaning' Rabbi Eliezer asks for direct heavenly proof of his judgment and a heavenly voice confirms that the Halachah is according to Rabbi Eliezer in all things. 'Rabbi Joshua rose to his feet and said: It is not in heaven (lo ba shahamayim hee). The Gemara explains that the Torah was given at Sinai and Moses gave the instruction (based on Ex23, v.2): turn after the majority (acharei rabbim le hatot) When it is matter of deciding the validity of a law, a majority of scholars is empowered to determine that validity. No supernatural signs are called for and the prophet has no role here. The Almighty gave the Torah to us here on earth and our efforts to understand its Laws will help us to live.
Sing you barren that you did not bear
Author: Esther Ehrman, Cheshvan 5766/Nov 2005Isaiah Ch. 54
A text study of Isaiah's prophetic message of consolation.
The section of the Book of Isaiah that opens with the words 'Sing you barren that you did not bear' is read in Synagogues twice – most of it is read three times – every year. It opens the text of the Haftara (prophetic reading) that accompanies the reading of the weekly Torah portion, Noah; it is also the fifth of the seven Haftarot of Consolation read between the 9th of Av that marks the destruction of the Temples and the month of Tishri which opens the New Year with the Days of Awe, of judgment and atonement (the third of the Haftarot of Consolation consists of the same text, omitting the first ten verses).
'Sing you barren that you did not bear' hardly sounds consolatory. To be barren means having no future. Indeed, that is how critics of Judaism read it. We know of one vivid exchange of views recorded in the Gemara (Berakhot 10A) that illustrates this. Here, a second century Judaeo-Christian (the Gemara text has the censor's 'Sadducee' to replace a possible allusion to Christianity in the original word 'min', but then the two interlocutors would have lived three hundred years apart) suggests that it is Judaism that is barren and has no future: 'Because she is barren, she should sing?' He is speaking to the learned Beruria who, as we know, lived at a time when there was bitter hostility between Jews and the 'Minim'. Her swift retort is 'You fool! Look at the end of the verse: "For more are the children of the desolate than the children of the married wife, says the Lord" the meaning is: Sing, congregation of Israel, which is likened to a barren woman, who did not bear sons of your kind, for hell' (i.e. for heresy).
Isaiah's text is not easy to understand and commentators read it variously. Rashi (11th century) understands that the reference is to Jerusalem, bereft of its exiled population.
The consolation might refer to Messianic times or, as Redak (11th/12th cent.) thinks, to the returnees from exiles in the future. Redak also thinks that Jerusalem, though for now abandoned, is to be preferred to the Roman matron who does not even know of the Torah – more or less in agreement with the view of Beruria.
The repopulation of Jerusalem is promised in the next few verses "widen your tent...lengthen your cords" , meaning: make room for all the people who will fill your city; you will not only repopulate your land but also other cities now abandoned (verse 3)
The future, this renewal of life is, the prophet tells, covenanted by The Almighty. He may have turned His countenance away, abandoned you, for a brief moment (v.8), but His kindness and mercy will be everlasting (chesed olam rachamtich). Mountains can move, but His kindness will not move away, hills can totter, but His covenant is as unshakeable as His promise to Noah that waters will never flood the whole earth again (9v.). The consolation here lies in the unequivocal assurances of everlasting kindness and mercy, an unconditional assurance like the promise made to Noah.
Isaiah now reverts to the city of Jerusalem. Not only will it be filled with renewed life its foundations, its windows, doors and gates, even its surroundings will be beautified, set with precious stones (v.11,12). And not only will it be beautiful; it will enjoy peace, because "your children will be taught by the Lord" (v.13) Whether the understanding is that a state of peace will allow all to study Torah (Maimonides) or whether the study of Torah will ensure peace between all its different interpretations (Rav Kook), beauty Torah and peace are assured by the prophet.
With the assurance of renewed life, of never failing mercy, of Torah learning and internal peace there now comes the assurance of security from outside oppression (v.14,15). Not that oppression will disappear, but that it will not harm Zion. Perhaps somewhat surprisingly, this is followed in the text by the statement that it was the Lord who created the smith who forges weapons and "I have created the destroyer who destroys" (v.16), followed by the promise that that no weapon will harm the servants of the Lord, since that is part of their 'heritage' (v.17). In Isaiah's vision, oppression and destruction continue to exist. The world remains this world. An unconditional covenant with Israel ensures its blessings in the midst of a world that has not changed its ways.
The last section, (Ch.55, v.1-5) again addresses the whole people, " All who thirst, go to water; whoever has no money, go, buy and eat, buy without money, without price, wine and milk" (v.1.). The text here is understood as an exhortation to all to come and learn, to drink from the wells, the water, wine and milk of the Torah, to come to the Almighty and live (v.3) and so that they may be given the everlasting covenant given to King David. Whereas the earlier assurances of life and mercy were given unconditionally, this covenant is offered to those who listen, "Incline your ear...come to Me". The covenant with David is everlasting ( the word 'everlasting' accompanies the references to it in the Psalms and in Chronicles), but the sovereignty of the House of David will be enjoyed by those who listen to G-d's word. This is, as it were, the icing on the cake of the blessings already announced by the prophet. Then others will follow you, recognising that it was the Holy One of Israel who gave you that glorious future, le ma'an HaShem elokeicha ve likedosh Israel, ki phe'arach, "for the sake of the Lord your G-d and for the Holy one of Israel, for He glorified you" (v.5).
The language of the prophet is full of visual imagery. We have seen the downcast, abandoned widow and her tent opening out, a deserted Jerusalem followed by its milling life and its glittering houses; we have seen scenes of Torah learning and peace while strife remains in the distance; and we have seen a distant vision of the courts of the House of David.
Isaiah's message of consolation is clear and powerful. There is a future for the desolate, seemingly barren and abandoned Jerusalem. It is as assured as the rainbow after the Flood. The Almighty's covenant with the people of Israel is unbroken and the blessings of the Torah are there for all who follow its ways
(This article is based on a talk at one of the Etta Kossowsky study group sessions.)
Fire from the Lord
Author: Esther Ehrman, Iyar 5766/April 2006"And there came out a fire from the Lord and consumed the two hundred and fifty men that offered incense" (Num.16,v.35).
This verse ends the story of Korach and his company, who rebelled against the privileged authority of Moses and Aaron. Like the latter, Korach and his men belonged to the tribe of Levi, dedicated to the service in the Tabernacle. It is possible that it was a measure of their religious zeal that made them envy the position of the two leaders, Moses and Aaron. In order to show the Israelites that the choice of Moses and Aaron was the Lord's choice, Moses instructed Korach and his men to put fire on their censers and stand by their tents. The earth swallows them and fire from the Lord consumes them.
The verse recalls an earlier situation when, at the climax of the initiation of the Tabernacle built by the Israelites in the desert so that the Lord should 'dwell in their midst', two of Aaron's sons, Nadab and Abihu, brought 'strange fire' on their censers and "There went out fire from the Lord and consumed them and they died before the Lord" (Lev.10,v.2).
In both of the episodes, 'fire from the Lord' indicates the instant death of the sinner.
On the Sabbath when the story of Nadab and Abihu is read in the Synagogue, the accompanying Haftara that is read tells of a similar situation (2 Samuel,ch.10). David has decided to bring the Ark of the Covenant to Jerusalem. The Ark had been captured by the Philistines and returned by them and was currently housed in Kiryat Yearim (possibly the modern Abu Ghosh, not far from Jerusalem, in the house of Aminadab. From there it is taken on its way with joy and merrymaking on 'a new cart'. One of the sons of Aminadab, Uzzah, walks next to the ark and, at one point, when the oxen of the cart seem unsteady, Uzzah puts out his hand to steady the Ark. "And the anger of the Lord was kindled against Uzzah; and G-d struck him down there for his error; and there he died by the Ark of G-d. And David was upset because the Lord had made a breach (paratz Hashem peretz) upon Uzzah and he called the place Peretz Uzzah (v.7,8)".
The reasons for the fact that instant death is inflicted seem to be different in each of the three episodes. In the case of Korach and his company, the fact that the earth swallows them is the sign that 'these men have provoked the Lord' (Num.16,v.30). However, Eleazar, the son of Aaron, is told to collect the censers and scatter the fire that was on them; the censers are to be smelted and made into a cover for the Altar, 'because they were sanctified' (ibid.v.2,3), they were brought in the service of the Lord, although they were unacceptable.
The case of Nadab and Abihu is more complex. It is seemingly clear. They brought 'strange fire which He commanded them not' (Lev.10,v.1). The verse immediately following on this statement reads 'And Moses said to Aaron, this it is that the Lord spake, saying, I will be sanctified in them that come nigh me (be kerovai ekadesh v.3). Could this mean that the death of Aaron's two sons was a kind of sanctification? The context here may help our understanding of the episode. The Tabernacle is being dedicated and very exact instructions are being given because 'the Lord will appear today' (ibid ch.9 v.4 and 6). The sacrifices are brought 'as G-d commanded' (v.7) and 'as Moses commanded' (v21). Aaron carried out the instructions exactly (ka mishpat v.16). As a result, Aaron and Moses can bless the people (v.23) and the glory of the Lord appears (v.23). There then follows the episode of Nadab and Abihu (ch.10)who offer 'strange fire which He commanded them not' (asher lo tziva otam). Not only is it strange fire, but it is not commanded. In the context of a very specific ritual, this was disastrous. Why?
There is a theory that the proximity to the area of the manifestation of the Divine is relevant here. The entire people is holy, but they do not all take part in the service of the Tabernacle. There are concentric circles that become ever smaller the closer they are to the centre and each group is affected according to its location. A modern writer (E.Unger, 'The Natural Order of Miracles' in The Journal of Jewish Thought and Philosophy, 2002) explains it thus:
1. Some things are incumbent upon every member of the nation; a slight infringement, whether intentional or unintentional, necessitates the temporary exclusion from the camp of those involved, mostly for only a few hours.
2. There is a complex of prescriptions binding on the one tribe of Levi, whose activities take place within the radius of the zone of manifestation.
3. A specific discipline is imposed on a limited number of men within the tribe of Levi, the families of Gershon, Merari, Kahati, sons of Levi; they are given the charge of the Tabernacle, its internal and external order.
4. The family of Aaron has a ritual in an isolated area of the greatest separation
5. There is conduct prescribed for Aaron alone and for his successor, the Cohen Gadol within the closest proximity to the Divine presence allowable to any human being.
...'failure to carry out the instructions prescribed results in the instant death of those people whose task and privilege is the service of the Divine manifestation and this is so whether the infringement was accidental or deliberate or occurred for any reason whatsoever. The Divine power responds with the instant death of those involved and does so with the inevitability of the laws of nature; there is no time, no weighing up of the intent of those involved, of their past merits, personal value...' (ibid).
The question not answered here is, why is it so? One suggestion is that an infringement of a ritual that is intended to prepare for the Divine manifestation ('The Lord will appear today') harms that preparation and can therefore not be tolerated. Only the elimination of the harmful element can restore the sanctity of the location that is being so meticulously prepared. That is the meaning of the statement 'I will be sanctified in them that come nigh Me' (v.3). The sons of Aaron here are to sanctify the Lord and cannot 'afford' even the slightest infringement, even if, as the Midrash tells us, they were guilty only in the excess of their zeal for the service.
If we go along with this explanation, it will not be difficult to understand the third episode, when Uzzah dies instantly because he has put out his hand to steady the ark on the cart that is taking it to Jerusalem, "And G-d struck him down there for his error; and there he died by the ark of G-d. And David was upset, because the Lord had made a breach upon Uzzah" (paratz Ha Shem peretz be Uzzah) (2 Sam. 6, v.7,8).
Uzzah, of the tribe of Levi, should have known, commentators explain, that the Ark did not need his help. It had crossed the Jordan and had lifted its bearers across; it could thus certainly lift itself (Rashi). We can add that the 'breach' here, is like the fire of the Lord, a necessary result of an infringement of the prescribed conduct by anyone close to a Divine manifestation. In each of the three episodes, there is an element of wrongdoing and an element of uncalled for excess of zeal. Korach, Nadab and Abihu as well as Uzzah seek to serve G-d. Since, however, they take it upon themselves to act in a way that does not comply with the Divine commands, they damage the sanctity of the Israelite camp and of the Tabernacle and that sanctity has to be restored to allow the continued presence of the Lord in their midst.