Are We Commanded Or Are We Free? In our own age, the question of whether or not Jews are obligated by the practices and values of our religion is one which has divided our people into separate camps.
Over the last several millennia, humanity has developed a large and growing body of profound writings, words which encapsulate the hopes, aspirations and potential of the human soul. Across the globe, religious traditions rightly exult in the majesty and depth of their sacred writings: the Bagavad-Gita, the Rig-Veda, the Dammapada, the Tao Te Ching, the Iliad, these are the spiritual heritage of humanity, a crowning glory of literary art and religious passion.
What is the proper emotional attitude to take toward God? In our day, as in the past, religious human beings divide into two general camps. Some argue that we must fear and venerate God, while others stress the need to love God.
Conscience: A Still Small Voice. Every Jew knows the Sh'ma, the biblical declaration of God's unity, which the Rabbis of the Talmud used as a pledge of allegiance. "Hear, O Israel, the Lord is our God, the Lord alone." This verse signified an acceptance of God's sovereignty over each individual Jew.
The definition of what is "religious" shifts throughout the ages.
May I have a word with you? The opening words of the fifth book of the Torah begin simply enough, "These are the words that Moses spoke (diber) to all Israel." The Rabbis of the ancient Midrash Sifre Devarim note that every place the Tanach uses the verb 'daber' indicates harshness or rebuke, whereas the Hebrew word 'amar' conveys a sense of praise.
In this week’s Torah portion, the Torah addresses the issue of unintentional manslaughter. What is the appropriate penalty for someone who kills someone else unintentionally? Should there be any penalty at all?
Rabbinic tradition provides a lovely 'bracha' (blessing) to recite when seeing a crowd of over 600,000 Jews. "Praised are You, Lord our God, Ruler of the Universe, wise in secrets." Why would we praise God for knowing secrets at such a moment? Isn't the size and power of the crowd what is truly impressive? Or the fact that the traditional number of Jews standing around the foot of Mount Sinai was 600,000, so that such a crowd today is a re-enactment of revelation? Why focus on secrets?
The rebellion of Korah against Moses and Aaron is painful to most Jews who read it, precisely because it is so complex and so timeless. While we are trained to sympathize with Moses and his supporters by our upbringing and by Jewish tradition, it is difficult for anyone who is passionate about democracy not to become stirred by Korah's powerful message. Our Jewish loyalty seems pitted against our democratic commitments. That conflict hurts.
Moses instructs twelve spies, one for each of Israel's tribes, to investigate the characteristics of the land the people are about to enter. They travel throughout the land of Israel during the course of forty days, and they return to the camp bearing an enormous load of the fruit of the land.