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To think about as you read:
“Re’eh” — “See”! The
And what does he say in this one pithy little statement? “See what is before you” — both the category he calls blessing and the category he calls curse. Even if we ignored the rest of the verses in this parasha filled with laws that some Jews follow to this day, we could have a pretty significant conversation about what it means to see blessings and curses in one’s life.
First, an overview:
The storyteller sings a ditty that reviews the parts of this parasha highlighting blessings and curses, and telling us that there will be a helping hand to guide the Israelites in their sojourn in Canaan, despite temptations in their paths. What is not covered in the song are some of the laws that were picked up by the rabbis of the Talmud, and turned over and over to give us systems observed by some Jews several thousand years later — for example, some of the dietary laws of kashrut, telling us what is OK and what is forbidden to eat (Deuteronomy 14:3-21).
You may remember hearing this once before: in the Book of Leviticus, chapter 11 is the first time we encounter these strictures; and then here in Deuteronomy, we are getting all of the laws again, for the second time, sometimes changed a bit, through Moshe’s discourse. If you want to refresh your memory and enjoy another great little song, visit the blog post from that week back in April.
Also in our parasha this week are the laws of tithing (chapter 14:22-27) and laws concerning loaning money (chapter 15:1-11), among others, that all gave the Talmudic rabbis plenty of grist for their mills and provide the basis for Jewish observance today. We also read some laws describing sacrifices, slavery, and punishment by stoning, that were jettisoned after the Temple was destroyed in 70 CE.
Which makes this verse so interesting:
Wow!! Really? We are told right here in the Torah, explicitly by Moshe, not to change the laws at all by adding to, or subtracting from, them. But how can that be? We don’t observe the laws as stated — so in essence, it looks like we are subtracting; while in some cases (praying in a synagogue instead of slaughtering sacrifices on an altar), it looks like we have added to the laws.
A traditional interpretation of this one powerful verse holds that the entire Torah is called the “Written Torah” (the “Torah Sh’bihktav“), which must have been accompanied by another set of laws and interpretations thereof called the “Oral Torah” (the “Torah Sh’ba’al Peh“), the oral tradition that came to Moshe directly from God at Sinai, which provides the details needed in order to observe the laws even after the Temple was destroyed and the Jews were exiled from their beloved land. The famous statement in the Mishna (the foundational layer of the Talmud) in Pirkei Avot (Sayings of the Fathers) on the formation of the Oral Torah illustrates this point:
Now, let’s wind our way back to the idea of blessings and curses that Moshe says will accompany the Children of Israel as they enter and dwell in their own land. He makes sure to tell them that they will be blessed as long as they obey God’s commandments, and cursed if they do not obey.
Last week I suggested looking at the word “land” metaphorically, to substitute the word “earth” for “land.” This week, I want to repeat the idea of reading metaphorically: I suggest that we read the phrase “obey the commandments of the Lord your God” as “perceive clearly and do the right things.” Then, the opening verses of the parasha might read as follows:
It is a poignant and tragic tale, partly due to its brevity, partly due to its strangeness. It leaves us with an overarching sense of injustice, and we are left with many questions but few answers. Why exactly did these men die? What does “alien fire” mean? Why would God want to kill young priests offering sacrificial incense?
You might imagine that these questions provide fertile ground for rabbinic inquiry, and you would be right. A number of midrashim (stories that come to fill in the blanks) were suggested by the rabbis of the Talmud about the deaths of Aaron’s sons. In chapter 9 of his book Reading The Book: Making The Bible A Timeless Text, Rabbi Burt Visotsky, a professor of Bible at the Jewish Theological Seminary, writes about sibling rivalry in the Bible. He explores the rivalry between Aaron and his more famous brother, Moses, and their sister, Miriam.
Professor Visotsky and his colleague, Dr. Avigdor Shinan of the Hebrew University, have laid out 12 separate reasons the traditional commentators gave for the deaths of Nadav and Avihu. Visotsky compares this gamut of explanations to the various points of view in the Japanese film Rashomon, in which the filmmaker, Kurosawa, wants the viewer to understand that a story has no objective truth and that it changes depending on who is telling the story. The same events can be interpreted in vastly different ways. What happened to Aaron’s sons is beyond comprehension — hence the 12 very different reasons from the rabbis who tried to make sense of a tragic and ultimately perplexing loss.
And what do we know of Aaron’s reaction? “And Aaron was silent.” This loss of two sons was beyond words — Aaron was speechless. The brother who was the mouthpiece, the one who was to speak to the Pharaoh for Moses, is left without words in the face of his heartbreaking loss. Sometimes in the face of overwhelming tragedy, the best behavior is silence.
Then, on a completely different wave length, (or as our G-dcast storyteller says, “now that this unpleasantness is behind us”) the parasha also lays out some of the rules of kashrut, enumerating explicitly which animals Jews are allowed to eat and which are forbidden. The storyteller presents this information from chapter 11 of Leviticus in a catchy song:
Eating is one of the most basic functions of a living, breathing creature, humans included. If we are lucky, we eat 3 meals a day, both to sustain us and to give us pleasure. The Torah is concerned with what we consume as food/fuel. In parashat Sh’mini, this weeks portion, we get the full rule book on what is in the YES column and what is in the NO column.
Notice that no explicit reason is given in the Torah for why some of these animals, birds, and fish are forbidden for Jews to eat. Kind of like the idea that there is no explicit reason that two of Aaron’s sons are consumed by the fire of the sacrificial alter, even though the G-dcast storyteller suggests a few, like one of the better known rabbinic “reasons” — that Nadav and Avihu were drunk, and therefore in no state to perform the holy acts of offering up the incense.
It occurs to me that we are only several days past the last crumbs of matzah from 8 days of Passover, when there were many restrictions on what kinds of food Jews were allowed to consume and what was forbidden — anything made from the five grains that could become hametz (leavened). On an outing to the local grocery store’s kosher section, you could see food products, many produced in Israel, that bore the label, “kosher for Passover;” these are foods that come out only at this time of year.
It’s worth a few moments of contemplation on what all of these restrictions mean to people observing the kashrut laws, both those derived from this week’s parasha and those that apply to the 8 days of Passover. Also worth noting are all of the various kinds of restrictions people freely adopt concerning the kind of food they will eat and what they deem forbidden for either health or environmental reasons… from veganism to abstaining from gluten or sugar, from raw foodists to those who will not eat any foods that have been processed commercially. Once you start thinking about the various categories of food that people will or will not eat, the laws of kashrut in chapter 11 are no longer so strange!