The Torah demands as high a level of justice as is humanly possible. It calls upon judges to be fair–not to tilt away from justice due to favoritism or external pressures. Our commentators note that right after instructing judges to be honest, the Torah forbids idolatrous acts. They conclude: the sin of perversion of justice is equated to the sin of idolatry. When a society has corrupt judges, the entire social system is undermined–materially and spiritually. God’s name is profaned.

The Torah knows that bribery will lead to overt or subconscious influence on the judge. Judicial independence is compromised. But bribery can take different forms. It need not be simply a cash payment to the judge.

A judge might be “bribed” by the desire to gain popularity among various constituents; or to advance professionally; or to do that which is “politically correct” rather than that which is right and true. All sorts of external pressures may be brought to bear by one party or the other–or both.

What if we felt we could not trust the impartiality and fairness of our judges, our rabbis, our religious authorities? What if we thought that their decisions were tainted by external pressures, by their desire to conform to the opinions of an “in-crowd” rather than to stand up for truth in its purity? What if we came to think that religious leadership–whether in Israel or the diaspora–was unduly influenced by political and financial considerations, and that they no longer have the courage to withstand the “bribes”? What if we concluded that many of their decisions were not rooted in justice and compassion, but were dictated by the pressures on them not to appear less “religious” than the most stringent of rabbinic decisors?

If people come to think that the religious establishment is corrupt and is susceptible to undue external influence, then the foundations of religious life are seriously eroded. If religious leaders sell out their independence in the desire to curry favor with this or that religious “in-group”–then Judaism and the Jewish people suffer the consequences.

I often remember a conversation I had with Rabbi Haim David Halevy, of blessed memory, in 1984. He served for many years as Chief Sephardic Rabbi of Tel Aviv-Yafo, and was one of the most prolific and brilliant rabbinic authors of his generation. Because of his incredible strength of character, Rabbi Halevy was not willing to play politics, or to compromise his halakhic independence. He sought Truth. He tried to judge clearly, fairly, independently. Because of his independent views, he often felt isolated in rabbinic circles. He lamented the tendency toward conformity and authoritarianism, recognizing that this tendency served to suppress independent and honest judgment. There was a “thought police” that blackballed those who did not conform to the rulings and views of a certain clique of right-wing rabbis.

The Torah commands judges to be just. But it also commands the community to ensure that it appoints judges who have integrity. Ultimately, the community bears responsibility for the religious leadership that it has. If the community tolerates an unjust system, then the community as a whole shares in the responsibility for the corruption of justice and religion.

If we want judges/rabbis/religious leaders who are just and good, independent and courageous–then we need to appoint such people to positions of leadership and depose those who do not meet these standards of excellence. We need to be sure that our religious leaders are not susceptible to bribes or external pressures–but that they can devote themselves fairly and honestly to the pursuit of justice and truth.

If we are to have a religious leadership that reaches for the ideals espoused by the Torah, we need a religious community that insists on implementing these ideals. Closing our eyes to the problems we face is not a viable option.

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We know nothing else about Eldad and Medad. We don’t know why they prophesied longer than the others. We don’t know why Joshua was upset. We don’t know how Moses’ answer to Joshua resolved the crisis.

I offer an interpretation–admittedly of a homiletical nature–based on the names Eldad and Medad. In the Song of Songs, God is symbolically referred to as “Dodi”, my beloved. I suggest that the “dad” in both names is a reference to God. Eldad means: toward God; Medad means: away from God.

Prophecy is an overwhelming experience. It entails coming into direct contact with the Infinite and Eternal. Generally, those gifted with a prophetic experience are spiritually strengthened; they return to “normalcy” with a heightened sense of wisdom and responsibility. But everyone does not respond in the same way to prophecy. Eldad and Medad represent two opposite extremes.

Eldad was drawn to God by an overpowering intensity. Once touched by prophecy, he could not return to “normalcy” but wanted to cling ever more closely to God. Eldad was that type of mysical personality who wanted to dwell in the realm of the Lord totally, without being bothered by the mundane realities of this-worldly life. His entire direction was “toward God”–Eldad.

Medad was affected by prophecy in a diametrically opposite way. Coming into direct contact with God caused him to become terrified and confused. The spiritual overload was too great for him to absorb. His response to prophecy was a tremendous desire to flee from God. He stayed in the camp longer than the others–because he was engaged in a painful spritual conflict. He wanted to be close to God, yet he was frightened beyond words. His spiritual direction was “away from God”–Medad.

Joshua was bothered by the prolonged prophesying of Eldad and Medad. He believed that these two men created mixed messages, and would confuse the people of Israel. The Israelites had one spiritual leader–Moses. He was expected to give one, clear message, and people were expected to obey. Eldad and Medad were unpredictable characters. Eldad could lead people to extreme mysticism, Medad could lead to extreme rejection of religious experience. Joshua felt that Eldad and Medad were a threat to the smooth functioning of society and to the uni-vocal religious leadership of Moses.

Moses responded: don’t worry Joshua, and don’t be jealous on my behalf. I wish all of the Israelites could be prophets and experience God first-hand. Most of them would be strengthened by this experience. Yes, it is true that a few may be overwhelmed and may come to extreme views–but this is a risk worth taking. Religious society is not improved by silencing or imprisoning the likes of Eldad and Medad; on the contrary, let everyone prophesy, let everyone try his/her best to come close to God. There is room in our spiritual universe for diverse reactions to prophecy. We ought not condemn or stifle the “eccentrics”–we ought to try to understand them better, and perhaps even learn something from them.

We live in an era when there is no “official” prophecy. Nonetheless, we still have our share of Eldads, Medads, and Joshuas. We have those–like Eldad–who retreat to narrow spiritual ghettos and eschew responsibility for worldly matters. We have those–like Medad–who flee from God’s presence because they don’t want this confrontation with the Eternal. They focus on this-worldly concerns, and have an aversion to coming close to God. We have those–like Joshua–who think that religious life requires uniform opinions under the leadership of one person or one leadership clique. Such people are afraid of “loose canons”, people who cannot be controlled or who think in unconventional ways.

What we need, though, is more who will learn from the wisdom of Moses. Religion is not strengthened by concentrating all power into one authority. Religion is not strengthened by demanding total conformity in thought and deed. Religion is not strengthened by silencing those with different visions and different insights. We need the self-confidence and humility to be able to understand that religion is best served when it strives for intellectual vitality, compassion and inclusiveness.

Would that all the Lord’s people were prophets, that the Lord would put His spirit upon them.

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I recently read a heart-breaking news story.

The Brooklyn District Attorney’s office is investigating accusations that a popular kabbalistic rabbi in Israel has defrauded American Jews in the amount of many thousands of dollars. This rabbi is also accused of having bilked many Israelis. The charges relate to his promising to use kabbala, blessings and amulets to cure the terminally ill or to make barren women fertile.

One of the rabbi’s victims claims to have given $100,000 in exchange for a guarantee that his barren daughter would be able to conceive a child. She never did. Now this man is seeking legal redress for having been cheated by the kabbalistic rabbi. Other victims are coming forward to complain about this rabbi’s deceitfulness and outright thievery.

This story reflects a serious defect in the way religion is being taught and observed in some segments of the Jewish community. People are led to believe that they can manipulate God if only they can find a wonder- working rabbi who knows the right magic formula, who can write an amulet, who can bless some red string etc. Religion is degraded to the level of superstition and shamanism.

The accused “kabbalistic rabbi” and others like him prey on people’s gullibility and fear. They make a business of exploiting desparate individuals. In the process, they enrich themselves and impoverish Judaism. Instead of teaching Jews to pray directly to God, they foster their own image as wonder-workers who alone have magic powers to engender God’s miracles.

When the Torah commands us not to wrong one another, it adds the phrase “but you shall fear your God, for I am the Lord your God.” It is easy enough for us to justify our wronging of others–we are masters at making excuses for ourselves. So the Torah reminds us: We may be able to fool others, we may even be able to deceive ourselves and misunderstand our own motives: but we cannot deceive God.

When “kabbalistic rabbis” or others foster a Judaism that is akin to superstition, this is a great wrong perpetrated against those who follow them. It is a great wrong against the high values and teachings of Torah. Corruption and deception in the guise of religion are all the more heinous for their desecration of God’s name. Superstition is not religion.

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Lag Ba’Omer, the 33rd day of the counting of the Omer, is a minor holiday on the Jewish calendar. Its observance commemorates the end of a tragic plague that took the lives of nearly all of Rabbi Akiva’s 24,000 students. It is also the yahrtzeit (anniversary of death) of Rabbi Shimon bar Yochai, the great Kabbalist and presumed author of the Zohar.

While Lag Ba’Omer is most commonly associated with the lighting of bonfires, another popular Lag Ba’Omer activity is archery. One does not usually associate a hunting tool/weapon of war with a Jewish holiday. The bow and arrow, however, remind us that Rabbi Akiva and Rabbi Shimon bar Yochai lived under the oppressive rule of the Romans after the destruction of the Holy Temple. In this era, these great Torah scholars were outlaws, since teaching Torah was forbidden under penalty of death. In fact, Rabbi Akiva lived during the famous Bar Kochba Rebellion, around 135 C.E.

Bar Kochba was a talented military leader, and he even managed to capture and rule a portion of Judea. So highly was he regarded that many, including great sages such as Rabbi Akiva, believed him to be the Messiah. The hope was shattered, however, when Bar Kochba was killed by the Romans during the capture of Beitar. The association of Rabbi Akiva with Bar Kochba is one possible reason for the bows and arrows on Lag Ba’Omer.

Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Thank you for all the “Mazal Tov” for my son’s upcoming Upshernish. Mazal Tov David Joseph Ben Ha Rav Moshe!

A Jew is any person whose mother was (is) a Jew or any person who has gone through the formal process of conversion to Judaism. However this is quickly becoming modified to exclude Jews of matrilineal descent by some mainstream Orthodox Jewish Groups who look at the issue of Anusim (Jews who were forced to take on another faith) and have an oral tradition of being Jews, from parents to children as needing to under go a formal conversionary process. Such a move by many Beit Din is in an attempt to create new strata of Jews, to seek to label such persons of matrilineal Jewish descents as a converts, safek giur and requiring conversion instead, thereby making this new group of Jews into a sort of “ger”. Instead of a Jew who is a Baal Shuvah or a Shavei Yehudi. What’s the big issue anyhow? Making a Jew a Ger.

I would consider what is now taking place is a form of discrimination between a Jew of maternal birth and a Jew of maternal birth whose cultural milieu is that of being forced to accept other beliefs contrary to one birthright, i.e., Christianity, Islam, Atheism, etcetera. It is an incredible wrong that is being committed, in my view, with the guise of halakhah. One clear sign to this is that many of these are coming from the Hispanic community throughout the world and their desire to reconnect to the Sephardic Traditions. Yet, lamentably, this is being done on both side of the “traditional” Beit Din fence. And those who do return must go through the gate of conversion, because simply their last name is not a “Goldstein” or “Epstein”.

To complicate the matters further, as you know, only a Beit Din Kavua will now be recognized by the Rabbinate in Israel, which in addition, excludes many other Non-RCA members, Non-Beit Din Kavua Orthodox Beit Din out of the picture completely. With out any regards to the validity of such a local Beit Din. This is an attempt to control all conversions and returns made throughout the world by the Israeli Rabbinate over all Rabbis throughout the entire world. In such a frame work the element of Orthodox Plurality will be lost. Fortunately, there are some Rabbis and movements within the traditional structure attempting to reverse the current situation. But they do face complete rejection by Israeli Agencies as an “acceptable” conversion or return of Jews, until there is change in procedures and acceptance of variety. It may be too late for so many wanting to reconnect to the Judaism of their matrilineal ancestors, without subjugating through the conversionary process, unless there is change from the top. I pray for the sake of the fifth child who has become cognizant of who he/she is and help them to come back home. May it be in our time we may merit the complete re-gathering of all Jews back home both in our communities and in our land, Eretz Israel

Sincerely,
Rabbi Moshe Otero
President
Los Caminos de Israel
PO BOX 813506
Hollywood, Fl 33081
786-306-8211 Skype: Moshe Otero

It wasn’t too long, though, before this great spiritual and military victory lost its luster. The Hasmoneans–a priestly family–set themselves up as kings. Once they centralized so much power in themselves, corruption soon set in. Their “kings” became ruthless despots; the high priesthood became a political prize going to the highest bidder. Although the original spirit of Hanukkah managed to survive, the actual state of Jewish religion and spirituality was severely compromised under Hasmonean rule.

There is an ongoing lesson in this story. When authority is centralized in a few hands, this often results in corruption and spiritual deterioration. The few in power become arrogant and greedy. They feel that they can do what they want, and force others to comply. They come to think that they are above the law.

This lesson applies not merely to the world of politics, but to the world of religion. It is especially poisonous when religious and political power become intertwined. How painful it is to read of the ugly political maneuvering of “religious” parties in Israel. How frustrating it is to read of “religious” authorities–who are quick to assert their own power and who delegitimize others–who betray the ideas and ideals of Torah through their perverse, illegal and immoral behavior. How unfortunate it is that the Orthodox “rabbinic establishment” in Israel and the diaspora is viewed by so many as being insensitive, obscurantist and even hypocritical and dishonest.

The lesson of Hanukkah is that religion and spirituality need to rise above petty politics. The light of Torah is not spread through arrogant, self-righteous authoritarianism; it is not spread by those who usurp power and who think they are above the law. As the prophet Zechariah taught (and as we read in the haftarah last Shabbat): “Not by might, nor by power, but by My spirit, saith the Lord of Hosts.”

We need to re-focus on the spirit and righteousness of Torah, on the light of Torah that enhances life and reflects love and compassion to all. We need to resist religious coercion and authoritarianism, and to understand that the power of Torah is in its wisdom and mitzvoth. As we conclude the observance of Hanukkah, let us remember that true religion is not found among those who seek might and power; but in those who sincerely seek the Spirit of the Lord. Let us be sure that we are among the latter.

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“”…and by thy seed shall all the nations of the earth bless themselves” (Bereishith 26:4).

In this week’s Torah portion, God assures Yitzhak that the nations of the earth will find blessing in his descendants. God had made a similar statement to Yitzhak’s father, Abraham; and later makes this statement to Yitzhak’s son, Yaacov. The children of Abraham, Yitzhak and Yaacov–the people of Israel–have a special destiny. They live not only for themselves and their immediate families; rather, they live for the benefit of all humankind.

In many ways, this promise of God has been fulfilled throughout history. The people of Israel–the Jews–have made incredible contributions to humanity and have been a genuine blessing to countless human beings over the centuries. The Bible has been a powerful force in shaping Western civilization. Jewish prophets, sages and poets have had a profound positive influence on innumerable people. In the modern period, Jewish individuals have made incredible contributions in the arts and sciences. The State of Israel, in spite of its enemies and detractors, has been a beacon of justice and democracy in a part of the world characterized by tyranny and lack of freedom.

Some perceptive non-Jews have recognized the blessings given to humanity by the Jews. The historian, Paul Johnson, in his History of the Jews, has written: “Certainly the world without the Jews would have been a radically different place….To them we owe the idea of equality before the law, both divine and human; of the sanctity of life and the dignity of the human person; of the individual conscience and so of personal redemption; of the collective conscience and so of social responsibility; of peace as an abstract ideal and love as the foundation of justice, and many other items which constitute the basic moral furniture of the human mind. Without the Jews it might have been a much emptier place.”

While Paul Johnson and many others have expressed appreciation for the Jews’ blessings to humanity, much of humanity has not been as forthcoming. Indeed, Jews have suffered–and continue to suffer–under a burden of anti-Semitism, anti-Judaism, anti-Israel progaganda etc. Enemies of Jews seem predisposed only to find fault in the Jewish people, and not to see the virtues and blessings of the Jews.

God assured Abraham, Yitzhak and Yaacov that the nations of the earth would find blessing in the people of Israel; and assuredly, the nations of the earth have received many blessings through the Jewish people and through individual Jews. Yet, there is a long way to go before God’s promises are truly fulfilled. The Jews have so much more to contribute to the betterment of humanity, and will continue to strive to be a light unto the nations.

But God’s promises will not really be fulfilled until the nations of the world openly and lovingly acknowledge the unique positive contributions of the people of Israel to the human family, until they rid themselves of the scourge of anti-Semitism, until they relate to Jews and to the Jewish State with respect and appreciation.

Jews are eternal optimists. We believe confidently that we will live up to God’s expectations and that the nations of the world will find blessing in us–and will acknowledge these blessings lovingly. When God makes a promise, He will keep it.

***Have you read Rabbi Marc Angel’s new book, “Maimonides, Spinoza and Us: Toward an Intellectually Vibrant Judaism” ? You can purchase your copy through the online store of jewishideas.org

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How did Noah feel living in such a society? How did others relate to him?

I imagine that Noah was universally despised by the members of his society. They must have been irked by Noah’s refusal to follow in the idolatrous and sinful behaviors that were the norms for everyone else. Noah must have been ostracized as a self-righteous, arrogant man who thought himself too good to mingle with others. People don’t like a “goody goody” who shuns their way of life.

Did Noah have any real friends? Could Noah trust anyone? Perhaps his family members provided “safe space” for him; but everywhere else he was a pariah, a non-conformist, a righteous and pure person in a world of evil and impurity. Such isolation can surely be devastating. How did Noah find the inner strength to cope? How did he remain righteous and pure, when it would have been so much easier and so much more comfortable to go along with the corrupt and sinful patterns that prevailed in his world?

One answer is suggested in the opening verse of this week’s Parasha: “Noah walked with God.” Noah stayed focused on his relationship with God. This single-minded spiritual sense allowed him not to be shaken or troubled by what humans say or do. Noah was not seeking popularity or comradery with people; he was seeking to be righteous and pure in the eyes of God. By keeping focused on the eternal, he was able to transcend the ugliness and evil of everyday life in his society. As the Talmudic sage Akabia ben Mahalalel taught: it is better to be deemed a fool in the eyes of humans, rather than to be a fool in the eyes of God for even an instant. Ultimately, we are not answerable to our fellow human beings, especially not to the evil ones: we are answerable to God, and must live with that idea clearly in mind.

The last verse in Parashat Bereishith states that “Noah found favor in the eyes of God”. The great 16th century sage, Rabbi Eliezer Azikri–drawing on a classic rabbinic interpretation–notes that the name Noah is also a Hebrew word meaning “calm”, “serene”. The verse can be understood as follows: one who is calm and serene finds favor in the eyes of God. The way to maintain inner strength, balance and righteousness is to maintain a spiritual equilibrium, a deep inner calm that is not shaken by external events or words.

This is very difficult to achieve. It is not easy to ignore insults, mean words, vicious behavior, sinfulness. It is not easy to feel isolated from fellow human beings in order “to walk with God”. It is far from simple to maintain inner calm and serenity when the world around is so filled with corruption, lies and cruelty.

Now perhaps we can better understand the greatness of Noah. Now perhaps we can better understand the greatness that is demanded from each of us.

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Ways of Israel/Los Caminos de Israel has launched an alternative approach for many who are realizing the need to come back to the observance of the Seven Noahide Laws. We invite you to visit Noahshouse.net and connect to one of our Noah’s House Congregation or group. www.noahshouse.net

In fact, both of them heard the exact same sounds of the shofar. The only difference was in their intention. But the intention is exactly what determines that the first person fulfilled the mitzvah, while the second one did not. Both of them “heard” the shofar; but only one “listened” to the shofar.

This halakhic ruling underscores the role of proper intention in fulfilling the mitzvah. It is not enough just to hear the shofar as random sounds; rather, one must recognize–at least on some minimal level–that he is listening to the sounds of the shofar and thereby fulfilling the mitzvah.

Maimonides points out that the shofar is intended to awaken us from our spiritual slumber, to generate within us thoughts of repentance and personal renewal. For this message to reach us, we must be “listening”. If people hear the shofar but do not tune in to its significance and its message, then they have missed the essential feature of this mitzvah.

There are those who attend synagogue services on Rosh Hashana and “hear” the shofar–but somehow the prayers and shofar and sermons don’t stir up much spiritual energy for them. They are pretty much the same people after Rosh Hashana as they were before Rosh Hashana. There are others who are transformed by Rosh Hashana, who “listen” to the prayers, and the shofar and the sermons–and are genuinely moved. All these people may be sitting in the same synagogue, and yet the results are radically different. Some only “hear” the services; others actually “listen”.

Whether or not we are spiritually energized by the High Holy Day season depends largely on ourselves. The more receptive we are to its powerful messages and the more we cultivate our own spirituality, the more we will experience religious meaning and spiritual transformation. Let us focus very carefully on our prayers, on the Torah readings, on the sounds of the shofar, on the sermons. Let us “listen” with great attentiveness. If we will “listen” and not simply “hear”, we will not only find a key for greater fulfillment of the holidays but for greater fulfillment in our lives. Shana Tova.

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But why would the Israelites–or anyone else–worship idols of wood or stone, silver or gold? What could be more foolish? Why was it necessary for the Torah to make so many strong statements against idolatry and its evils? Shouldn’t we be intelligent enough to see the nonsense of idolatry on our own? What exactly is the temptation that would draw us in this wrong direction?

The Torah understands that people are gullible. When they are fearful or confused, they will believe almost anything. In desperation, people may turn to a physical entity that they think is “good luck” or to which they attribute magical powers–even divinity. They worship objects of wood and stones, silver and gold. The line between true faith and idolatry isn’t always easy to distinguish.

What is the essence of idolatry? It is the attribution of false value to an object. Idolaters think that if they worship an idol, bow to it, bring it offerings–then it must be god! They convince themselves that a falsehood is actually true. Since others also foster the falsehood, this gives it the appearance of being true. The evil of idolatry is: believing in falsehood, abandoning truth. The Torah warns us not to fall into this trap. This applies not only to idols, but to everything and everyone. Demagogues and p.r. experts try to make us believe things we know to be wrong or unnecessary; a great many people succumb to these falsehoods. The Torah commands us to cling to truth, to reject lies.

In our society, there are many pressures on us to believe we simply must have this or that material thing in order to be successful and happy. There are many pressures on us to believe that this person or that person is wise or great, because of titles and honors that are bestowed on him/her. It is easy to fall into line with the crowd, and suspend our own clear judgment. The Torah warns us: do not be an idolater, do not veer from truth, do not falsely evaluate things or people.

The Talmud (Hagigah 14b) tells of four great sages who entered the “pardes” i.e. the world of profound speculation. Rabbi Akiva, one of the four, warned the others: “when you reach the domain of pure marble, don’t call out ‘water, water’; as it is written (Psalms 101:7), one who speaks falsehoods will not be established before My eyes.” Rabbi Akiva knew how easy it is to mistake clear marble for water, a metaphor for how easy it is to succumb to falsehood instead of clinging to truth. The marble looks so much like water: but it is not water, it is cold stone. If you wish to pursue truth, you need to evaluate people and things as they really are–not as they appear to be.

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