The Divine Wood and less Divine Trees - A View from the Tenach
Elkan Adler, for the Jewish Ethics Project
It is a mainstay of our belief that the Tenach speaks within its historical context but also for the contemporary world. Saying that of course, no modern, orthodox view can limit itself to the Tenach. Doing so would sideline the Torah she b'al peh (the oral Tradition), Chazal and the great Mesorah of thought which has developed since the Sanhedrin canonised the Tenach. However over recent centuries. classic Orthodox education has primarily focussed on areas other than the Tenach (with the exception of the weekly Parsha). It's a study for another time what are the historical, cultural and political reasons that created this situation, but with the blossoming of a religious Zionist community in Israel, there has been a re-engagement with the Tenach to understand particularly the pshat[1] as championed by many Rishonim (medieval commentators) before moving on to other levels of exegesis. Here I focus on the ethical stance written into our foundational texts, which forms the backbone to our Judaism.
RITES DONE WRONG
One of the things which struck me when I started serious study of Tenach is the radical attitude adopted by a number of the Nevi’im (Prophets) towards the temple service, the Korbonos and religious rites , driven by the concern that the very rituals which are supposed to inspire us can act as a “religious” screen to unethical behaviour. Of course ever since the destruction of the second Beis Hamikdosh in Jerusalem, we have not been in the position to engage in the Avodah (the Temple service). But despite having to to contend with the physical loss and calamitous suffering of the destruction, our leaders instituted an authentic “replacement” for the Avodah/the Temple Service: the Prophet Yechezkel (11:16) in Babylonian exiletalks of the “Mikdash Me’at” (the small sanctuary) which has become understood as a reference to our Synagogues and Chazal have temporarily established our prayers in place of the Korbonos. For us now, Prayers are the Korbonos and the Shul is the Beis Hamikdosh. Yet the synagogue service too, when performed perfunctorily, can serve as a cover for ethical failings.
Indeed, our Mesorah has highlighted some of these jarring passages in our Haftorahs that highlight this danger, especially around the times of year which encourage introspection such as the three weeks and Rosh Hashono/Yom Kippur. A prime example is the Haftorah for Shabbes Chazon from Yeshayahu[2], on the Shabbes immediately preceding Tisha b’Av when we mourn in the rawest fashion the loss of the Beis Hamikdosh:
Hear the word of God, You chieftains of Sodom; Give ear to our God’s teaching, You people of Amorah! “What need have I of all your sacrifices? ”Says God. “……Bring no more empty gifts, the ,incense is offensive to Me. Rosh Chodesh and Shabbes, the Yom Tovs you proclaim - I can’t stand these sins and gatherings, Proclaiming of solemnities, Assemblies with iniquity I cannot abide…..And when you lift up your hands, I will turn My eyes away from you; Though you pray at length, I will not listen…… .Stop doing evil; Learn to do good, seek justice, correct what is cruel, do justice for orphans, fight the widow’s cause….
Zion shall be redeemed through justice and those that return to her with righteousness.
(י) שִׁמְע֥וּ דְבַר־ה׳ קְצִינֵ֣י סְדֹ֑ם הַאֲזִ֛ינוּ תּוֹרַ֥ת אֱלֹקֵ֖ינוּ עַ֥ם עֲמֹרָֽה׃ (יא) לָמָּה־לִּ֤י רֹב־זִבְחֵיכֶם֙ יֹאמַ֣ר ה׳ שָׂבַ֛עְתִּי עֹל֥וֹת אֵילִ֖ים וְחֵ֣לֶב מְרִיאִ֑ים וְדַ֨ם פָּרִ֧ים וּכְבָשִׂ֛ים וְעַתּוּדִ֖ים לֹ֥א חָפָֽצְתִּי׃ (יב) כִּ֣י תָבֹ֔אוּ לֵֽרָא֖וֹת פָּנָ֑י מִֽי־בִקֵּ֥שׁ זֹ֛את מִיֶּדְכֶ֖ם רְמֹ֥ס חֲצֵרָֽי׃ (יג) לֹ֣א תוֹסִ֗יפוּ הָבִיא֙ מִנְחַת־שָׁ֔וְא קְטֹ֧רֶת תּוֹעֵבָ֛ה הִ֖יא לִ֑י חֹ֤דֶשׁ וְשַׁבָּת֙ קְרֹ֣א מִקְרָ֔א לֹא־אוּכַ֥ל אָ֖וֶן וַעֲצָרָֽה׃ (יד) חׇדְשֵׁיכֶ֤ם וּמֽוֹעֲדֵיכֶם֙ שָֽׂנְאָ֣ה נַפְשִׁ֔י הָי֥וּ עָלַ֖י לָטֹ֑רַח נִלְאֵ֖יתִי נְשֹֽׂא׃ (טו) וּבְפָרִשְׂכֶ֣ם כַּפֵּיכֶ֗ם אַעְלִ֤ים עֵינַי֙ מִכֶּ֔ם גַּ֛ם כִּֽי־תַרְבּ֥וּ תְפִלָּ֖ה אֵינֶ֣נִּי שֹׁמֵ֑עַ יְדֵיכֶ֖ם דָּמִ֥ים מָלֵֽאוּ׃ (טז) רַֽחֲצוּ֙ הִזַּכּ֔וּ הָסִ֛ירוּ רֹ֥עַ מַעַלְלֵיכֶ֖ם מִנֶּ֣גֶד עֵינָ֑י חִדְל֖וּ הָרֵֽעַ׃ (יז) לִמְד֥וּ הֵיטֵ֛ב דִּרְשׁ֥וּ מִשְׁפָּ֖ט אַשְּׁר֣וּ חָמ֑וֹץ שִׁפְט֣וּ יָת֔וֹם רִ֖יבוּ אַלְמָנָֽה
צִיּ֖וֹן בְּמִשְׁפָּ֣ט תִּפָּדֶ֑ה וְשָׁבֶ֖יהָ בִּצְדָקָֽה
There is of course no suggestion of a rejection of sacrifices nor the rites but there is a “contextualisation of worship that defines acceptable offerings as those accompanied by a broken spirit, purchased with honest gains and offered by members of a moral society who values are righteous and just.”[3]
Albeit not a Haftorah but on the topic of confusing ritual objects for meaning, is the very painful picture painted in Chapter 4 of the book of Shmuel I. Here Am Yisroel go into doomed battle against the Pelishtim, leading with the Oron (Ark of the Covenant), sure that this Holy thing would conjure some type of magic to bring victory and force Hashem’s hand, regardless of their own conduct. They fail and the Pelishtim seize the Oron. This dismal approach is matched perhaps only by the description of Eli, the aged Cohen Gadol leader, whose response to the news of defeat indicates that the loss of the Oron was more important to him than the battle losses including the death of his own sons! This leader’s fixation on a box, an ark – even when it is the Ark – a Holy object, part of a rite and ritual which is supposed to inspire us to a higher purpose, becoming perverted to take a meaning of its own, trumping even the value of human life, is soaked in bitter irony.
Consider also, the poignant Haftorah for Yom Kippur, again from Yeshayahu[4], where the Novi criticises not only the Korbonos but the meaninglessness of fasts if they neither trigger a genuine attitude change nor a move to create a society based on amongst other things, social justice.
To be sure, they seek Me day after day ,Eager to learn My ways. Like a nation that does what is right and never abandoned its God’s justice They ask Me for the right way, They say being close to God is all that interests them. “Why, when we fasted, did You not see? When we starved our bodies, did You pay no heed?” Because even on your fast day You see to your business and oppress all your labourers!....Is such the fast I desire, a day for people to starve their bodies? Is it bowing the head like a bulrush and lying in sackcloth and ashes? Do you call that a fast, a day when God is favourable? No, this is the fast I desire: To Loosen the bindings of evil ,break the slavery chain, to let the oppressed go free; to break off every yoke. It is to share your bread with the hungry and to take the wretched poor into your home; when you see the naked, to clothe them and not to ignore your own kin…. .If you banish the yoke from your midst, The menacing hand, and evil speech, And you offer your compassion to the hungry And satisfy the famished creature—Then shall your light shine in darkness and your gloom shall be like noonday.
(ב) וְאוֹתִ֗י י֥וֹם יוֹם֙ יִדְרֹשׁ֔וּן וְדַ֥עַת דְּרָכַ֖י יֶחְפָּצ֑וּן כְּג֞וֹי אֲשֶׁר־צְדָקָ֣ה עָשָׂ֗ה וּמִשְׁפַּ֤ט אֱלֹקָיו֙ לֹ֣א עָזָ֔ב יִשְׁאָל֙וּנִי֙ מִשְׁפְּטֵי־צֶ֔דֶק קִרְבַ֥ת אֱלֹקִ֖ים יֶחְפָּצֽוּן׃ (ג) לָ֤מָּה צַּ֙מְנוּ֙ וְלֹ֣א רָאִ֔יתָ עִנִּ֥ינוּ נַפְשֵׁ֖נוּ וְלֹ֣א תֵדָ֑ע הֵ֣ן בְּי֤וֹם צֹֽמְכֶם֙ תִּמְצְאוּ־חֵ֔פֶץ וְכׇל־עַצְּבֵיכֶ֖ם תִּנְגֹּֽשׂוּ׃ (ד) הֵ֣ן לְרִ֤יב וּמַצָּה֙ תָּצ֔וּמוּ וּלְהַכּ֖וֹת בְּאֶגְרֹ֣ף רֶ֑שַׁע לֹא־תָצ֣וּמוּ כַיּ֔וֹם לְהַשְׁמִ֥יעַ בַּמָּר֖וֹם קוֹלְכֶֽם׃ (ה) הֲכָזֶ֗ה יִֽהְיֶה֙ צ֣וֹם אֶבְחָרֵ֔הוּ י֛וֹם עַנּ֥וֹת אָדָ֖ם נַפְשׁ֑וֹ הֲלָכֹ֨ף כְּאַגְמֹ֜ן רֹאשׁ֗וֹ וְשַׂ֤ק וָאֵ֙פֶר֙ יַצִּ֔יעַ הֲלָזֶה֙ תִּקְרָא־צ֔וֹם וְי֥וֹם רָצ֖וֹן לַה׳׃ (ו) הֲל֣וֹא זֶה֮ צ֣וֹם אֶבְחָרֵ֒הוּ֒ פַּתֵּ֙חַ֙ חַרְצֻבּ֣וֹת רֶ֔שַׁע הַתֵּ֖ר אֲגֻדּ֣וֹת מוֹטָ֑ה וְשַׁלַּ֤ח רְצוּצִים֙ חׇפְשִׁ֔ים וְכׇל־מוֹטָ֖ה תְּנַתֵּֽקוּ׃ (ז) הֲל֨וֹא פָרֹ֤ס לָרָעֵב֙ לַחְמֶ֔ךָ וַעֲנִיִּ֥ים מְרוּדִ֖ים תָּ֣בִיא בָ֑יִת כִּֽי־תִרְאֶ֤ה עָרֹם֙ וְכִסִּית֔וֹ וּמִבְּשָׂרְךָ֖ לֹ֥א תִתְעַלָּֽם׃ (ח) אָ֣ז יִבָּקַ֤ע כַּשַּׁ֙חַר֙ אוֹרֶ֔ךָ וַאֲרֻֽכָתְךָ֖ מְהֵרָ֣ה תִצְמָ֑ח וְהָלַ֤ךְ לְפָנֶ֙יךָ֙ צִדְקֶ֔ךָ כְּב֥וֹד ה׳ יַאַסְפֶֽךָ׃ (ט) אָ֤ז תִּקְרָא֙ וַה׳ יַעֲנֶ֔ה תְּשַׁוַּ֖ע וְיֹאמַ֣ר הִנֵּ֑נִי אִם־תָּסִ֤יר מִתּֽוֹכְךָ֙ מוֹטָ֔ה שְׁלַ֥ח אֶצְבַּ֖ע וְדַבֶּר־אָֽוֶן׃ (י) וְתָפֵ֤ק לָֽרָעֵב֙ נַפְשֶׁ֔ךָ וְנֶ֥פֶשׁ נַעֲנָ֖ה תַּשְׂבִּ֑יעַ וְזָרַ֤ח בַּחֹ֙שֶׁךְ֙ אוֹרֶ֔ךָ וַאֲפֵלָתְךָ֖ כַּֽצׇּהֳרָֽיִם׃
“Hashem doesn’t need to be fed with our sacrifices. He doesn’t have His ‘mind changed’ by our Prayers… but He does instruct us to follow an ethical path and create a society of social justice... for that is to ‘understand and know Him’ in these ‘He delights’.”
Also Amos prophesying to the Northern Kingdom calling out the ironic picture of people too “religious” to work on Shabbes (and Rosh Chodesh – formerly treated as a Yom Tov) but looking forward to nightfall, so that they can get back to their regular activities which result in the oppression of the weak.[5] Missing the Divine wood for the trees with such a disastrous consequence:
Listen to this, you who devour the needy, annihilating the poor of the land, saying, “If only the new moon were over, so that we could sell grain; the Sabbath, so that we could offer wheat for sale, using an ephah that is too small, and a shekel that is too big, tilting a dishonest scale, and selling grain refuse as grain! We will buy the poor for silver, the needy for a pair of shoes.
(ד) שִׁמְעוּ־זֹ֕את הַשֹּׁאֲפִ֖ים אֶבְי֑וֹן וְלַשְׁבִּ֖ית (ענוי)[עֲנִיֵּי־]אָֽרֶץ׃ (ה) לֵאמֹ֗ר מָתַ֞י יַעֲבֹ֤ר הַחֹ֙דֶשׁ֙ וְנַשְׁבִּ֣ירָה שֶּׁ֔בֶר וְהַשַּׁבָּ֖ת וְנִפְתְּחָה־בָּ֑ר לְהַקְטִ֤ין אֵיפָה֙ וּלְהַגְדִּ֣יל שֶׁ֔קֶל וּלְעַוֵּ֖ת מֹאזְנֵ֥י מִרְמָֽה׃ (ו) לִקְנ֤וֹת בַּכֶּ֙סֶף֙ דַּלִּ֔ים וְאֶבְי֖וֹן בַּעֲב֣וּר נַעֲלָ֑יִם וּמַפַּ֥ל בַּ֖ר נַשְׁבִּֽיר
Those left after the destruction of the Northern Kingdom in the shrunken Kingdom of Yehuda, seem to have held on to the belief that as the Beis Hamikdosh in Jerusalem was the “House of God” it would never be destroyed - regardless. Listen to Hashem’s instruction to Yirmiyahu[6]:
“This is what Hashem God of Hosts, the God of Israel says: ‘Mend your ways and your actions, and I will let you dwell in this place. Don’t put your trust in illusions and say, “Heychal Hashem” (Temple of God), “Heychal Hashem”, “Heychal Hashem.” No, if you really mend your ways and your actions; if you execute justice between one party and another; if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt— then only will I let you dwell in this place, in the land that I gave to your ancestors for all time. See, you are relying on illusions that are of no avail. Will you steal and murder and commit adultery and swear falsely, and sacrifice to Baal, and follow other Gods whom you have not experienced, and then come and stand before Me in this House that bears My name and say, “We are safe”?— to do all these abhorrent things! Do you consider this House, which bears My name, to be a den of thieves..?’
(ג) כֹּֽה־אָמַ֞ר ה׳ צְבָאוֹת֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל הֵיטִ֥יבוּ דַרְכֵיכֶ֖ם וּמַעַלְלֵיכֶ֑ם וַאֲשַׁכְּנָ֣ה אֶתְכֶ֔ם בַּמָּק֖וֹם הַזֶּֽה׃ (ד) אַל־תִּבְטְח֣וּ לָכֶ֔ם אֶל־דִּבְרֵ֥י הַשֶּׁ֖קֶר לֵאמֹ֑ר הֵיכַ֤ל ה׳ הֵיכַ֣ל ה׳ הֵיכַ֥ל ה׳ הֵֽמָּה׃ (ה) כִּ֤י אִם־הֵיטֵיב֙ תֵּיטִ֔יבוּ אֶת־דַּרְכֵיכֶ֖ם וְאֶת־מַעַלְלֵיכֶ֑ם אִם־עָשׂ֤וֹ תַֽעֲשׂוּ֙ מִשְׁפָּ֔ט בֵּ֥ין אִ֖ישׁ וּבֵ֥ין רֵעֵֽהוּ׃ (ו) גֵּ֣ר יָת֤וֹם וְאַלְמָנָה֙ לֹ֣א תַעֲשֹׁ֔קוּ וְדָ֣ם נָקִ֔י אַֽל־תִּשְׁפְּכ֖וּ בַּמָּק֣וֹם הַזֶּ֑ה וְאַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים לֹ֥א תֵלְכ֖וּ לְרַ֥ע לָכֶֽם׃ (ז) וְשִׁכַּנְתִּ֤י אֶתְכֶם֙ בַּמָּק֣וֹם הַזֶּ֔ה בָּאָ֕רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבוֹתֵיכֶ֑ם לְמִן־עוֹלָ֖ם וְעַד־עוֹלָֽם׃ (ח) הִנֵּ֤ה אַתֶּם֙ בֹּטְחִ֣ים לָכֶ֔ם עַל־דִּבְרֵ֖י הַשָּׁ֑קֶר לְבִלְתִּ֖י הוֹעִֽיל׃ (ט) הֲגָנֹ֤ב ׀ רָצֹ֙חַ֙ וְֽנָאֹ֔ף וְהִשָּׁבֵ֥עַ לַשֶּׁ֖קֶר וְקַטֵּ֣ר לַבָּ֑עַל וְהָלֹ֗ךְ אַחֲרֵ֛י אֱלֹהִ֥ים אֲחֵרִ֖ים אֲשֶׁ֥ר לֹֽא־יְדַעְתֶּֽם׃ (י) וּבָאתֶ֞ם וַעֲמַדְתֶּ֣ם לְפָנַ֗י בַּבַּ֤יִת הַזֶּה֙ אֲשֶׁ֣ר נִקְרָֽא־שְׁמִ֣י עָלָ֔יו וַאֲמַרְתֶּ֖ם נִצַּ֑לְנוּ לְמַ֣עַן עֲשׂ֔וֹת אֵ֥ת כׇּל־הַתּוֹעֵב֖וֹת הָאֵֽלֶּה׃ (יא) הַֽמְעָרַ֣ת פָּרִצִ֗ים הָיָ֨ה הַבַּ֧יִת הַזֶּ֛ה אֲשֶׁר־נִקְרָֽא־שְׁמִ֥י עָלָ֖יו בְּעֵינֵיכֶ֑ם
It is of course from Yirmiyahu[7] that we also have the Haftorah on Tisha b’Av. Our Mesorah challenges us to read it in the depth of mourning; it powerfully, clearly and categorically sets out what Hashem is “looking for” and what it means to “know Hashem.”[8] Note also that this is not just applying these values amongst ourselves but is a universal instruction to us – “in the world.”
“Thus says God: ‘Let not the wise glory in their wisdom ;Let not the strong glory in their strength; Let not the rich glory in their riches. But only in this should one glory: Understand and know Me. For I God act with kindness, justice, and righteousness (Chesed Mishpot and Tzedokoh) in the world; For in these I delight’—declares God.
כב) כֹּ֣ה ׀ אָמַ֣ר ה׳ אַל־יִתְהַלֵּ֤ל חָכָם֙ בְּחׇכְמָת֔וֹ וְאַל־יִתְהַלֵּ֥ל הַגִּבּ֖וֹר בִּגְבוּרָת֑וֹ אַל־יִתְהַלֵּ֥ל עָשִׁ֖יר בְּעׇשְׁרֽוֹ׃ (כג) כִּ֣י אִם־בְּזֹ֞את יִתְהַלֵּ֣ל הַמִּתְהַלֵּ֗ל הַשְׂכֵּל֮ וְיָדֹ֣עַ אוֹתִי֒ כִּ֚י אֲנִ֣י ה׳ עֹ֥שֶׂה חֶ֛סֶד מִשְׁפָּ֥ט וּצְדָקָ֖ה בָּאָ֑רֶץ כִּֽי־בְאֵ֥לֶּה חָפַ֖צְתִּי נְאֻם־ה׳׃
Hashem doesn’t need to be fed with our sacrifices. He doesn’t have His mind changed by our Prayers. Those are Pagan beliefs. Hashem lacks nothing and won’t be bribed or nagged into submission but He does instruct us to follow an ethical path and create a society of social justice – Chesed Tzedokoh and Mishpot for that is to “understand and know Him” in these “He delights”. This underlies His Torah and all the Mitzvos.
My Rosh Yeshiva (Yeshivat Har Etzion/Gush) R’Yehuda Amital zt’l,[9] spoke of his dismay that the fear of the outside world had led to a conservative drive in the religious world, including the religious Zionist community, to embrace halocho as the key component of Torah life – what chumrah must I take in kashrus, what extra aspect of the laws of Shabbes can I assume this year. He laments the deprioritisation or ignorance of the broad Torah values such as Vayikrah 19,2 (2) “Speak to the whole Israelite community and say to them: You shall be holy, for I, your G-d, am holy” ((ב) דַּבֵּ֞ר אֶל־כׇּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל וְאָמַרְתָּ֥ אֲלֵהֶ֖ם קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י ה׳ אֱלֹקֵיכֶֽם׃)and Devorim 6,18 “Do what is right and good in the sight of Hashem” (יח) וְעָשִׂ֛יתָ הַיָּשָׁ֥ר וְהַטּ֖וֹב בְּעֵינֵ֣י ה׳)) These are values which the Torah makes clear are requisites, underpinning that very religious life. Expressing the concern that a life focussed only on the minutiae of ritual practice can miss the wood for the trees, even if it looks “frum”.
To be clear, per R’Etshalom’s quote above, there is God forbid no intent implied to countenance a non Halachic way of life, rather a recognition of the need to ensure that it is imbued with the values and meaning of the Torah.
Back to Yirmiyahu and “Heychal Hashem”, note that the recipients of these messages given in front of the Beis Hamikdosh were the supposedly “frum” ones who bothered to attend. They may have been the “Shul goers” of their time[10] but, although physically present in the Temple confines, they were so blinded by the rite, the ceremonies, the tradition and the majesty of the building and everything associated with it, that they could not see that, without internalising the meaning, they were actors in or spectators of a superficial show. Are our Shul going and adherence to prescribed mitzvos any different if they are empty of meaning? How do we expect Hashem to attribute deep value to our Shul services, our Communities, our “frum’ way of life or our most dear State of Israel, if they are not ways to walk in the footsteps of our foremothers and fathers and seek to make the world a more Divine and therefore better place?
“Without an ethical drive, it is clearly not the religion of the Torah which requires us to follow in the footsteps of Avrohom and our spiritual forbears who readily and courageously answered Hashem’s call with ‘Heneni’ to assume the role of making the world a better and more ethical place.”
AVROHOM’S DESCENDANTS
Hashem chose Avrohom, as the Torah says because he would follow the way of Hashem:[11] Hashem said, , “Shall I hide from Avrohom what I am about to do, since Avrohom is to become a great and mighty nation and all the nations of the earth are to bless themselves by him? For I have chosen him that he may instruct his children and his household after him to keep the way of Hashem by pursuing righteousness (Tzedek) and justice (Mishpot)…” יז) וַֽה׳ אָמָ֑ר הַֽמְכַסֶּ֤ה אֲנִי֙ מֵֽאַבְרָהָ֔ם אֲשֶׁ֖ר אֲנִ֥י עֹשֶֽׂה׃ (יח) וְאַ֨בְרָהָ֔ם הָי֧וֹ יִֽהְיֶ֛ה לְג֥וֹי גָּד֖וֹל וְעָצ֑וּם וְנִ֨בְרְכוּ־ב֔וֹ כֹּ֖ל גּוֹיֵ֥י הָאָֽרֶץ׃ (יט) כִּ֣י יְדַעְתִּ֗יו לְמַ֩עַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתוֹ֙ אַחֲרָ֔יו וְשָֽׁמְרוּ֙ דֶּ֣רֶךְ ה׳ לַעֲשׂ֥וֹת צְדָקָ֖ה וּמִשְׁפָּ֑ט). We learn this as Hashem is “in the process of deciding” whether Sodom and Amorah need to be destroyed[12], which He reveals to Avrohom, triggering him to argue with God on behalf of Justice/Mishpot not to kill the innocent with the guilty. Hashem chooses Avrohom to initiate the Chosen People because his descendants are to follow in his moral footsteps, to be seekers of justice and righteousness and one day to create societies driven by those values to inspire others too.
So, when the prophet Amos warns the Northern Kingdom that they face destruction because of the corruption in their society and treatment of the weak, he specifically refers to the terminology of Avrohom’s choosing – Justice and Righteousness - (5:23-24 “Get away from Me the noise of your songs; I won’t listen to the tunes of your harps but let justice roll down like waters and righteousness like an ever flowing stream” - (כג) הָסֵ֥ר מֵעָלַ֖י הֲמ֣וֹן שִׁרֶ֑יךָ וְזִמְרַ֥ת נְבָלֶ֖יךָ לֹ֥א אֶשְׁמָֽע׃ (כד) וְיִגַּ֥ל כַּמַּ֖יִם מִשְׁפָּ֑ט וּצְדָקָ֖ה כְּנַ֥חַל אֵיתָֽן hoping to jolt them (and the reader) to re-consider paths they have chosen.
We are the “chosen people” as we are chosen to walk the path of Avrohom and the way of Hashem. We were taken out of Egypt for a purpose[13]. Making a kiddush Hashem to the World is a central tenet of Torah life. It is of course true that this is not always possible and so Yitzchak had to wait until he had re-opened the final well which Avrohom had dug before finally being at peace with his neighbours (and calling it Shalva) allowing him to “call out in Hashem’s name”: Yaakov’s plans to use Beis El as the basis for doing the same are thwarted by Shimon and Levi’s actions over Shechem which led to the family being hated by the locals: and Dovid Hamelech was not able to build the Beis Hamikdosh in part because he was “a man of war”, as opposed to Shlomo, a man of peace. In each case however, the Tenach makes it quite clear that drive was nevertheless there to make a kiddush Hashem, thereby spreading the concept of a universal, monotheistic, ethical God who made all of humanity in His image. For example, The book of Shmuel seems to go out of its way to emphasise that Dovid constantly looked to Hashem and that he also (ultimately) developed the moral sensitivity to deal compassionately with everyone – Jew and non Jew alike.[14]
The more one learns these sources, the more it becomes apparent that looking outward to a better world for all (not by conquest but through the example of ethical behaviour – in other words, per Zechariah 4:6 “This is the word of God to Zerubbabel: Not by might, nor by power, but by My spirit—said God of Hosts.” - זֶ֚ה דְּבַר־ה׳ אֶל־זְרֻבָּבֶ֖ל לֵאמֹ֑ר לֹ֤א בְחַ֙יִל֙ וְלֹ֣א בְכֹ֔חַ כִּ֣י אִם־בְּרוּחִ֔י אָמַ֖ר ה׳ צְבָאֽוֹת)[15] is fundamental to our charge. Indeed the first Haftorah of the Torah reading cycle in Bereishis, containing the story of the creation of the whole world, is Yishiyahu’s clarion call to be a “light unto the nations[16]” and the next Haftorah for Parshas Noach calls the flood “Noach’s flood”, which is understood by many as blaming the flood on that man of the Ark who, notwithstanding that he could see the ills of that generation and knew of the impending doom, kept to himself and family, doing nothing to save the others. This brings us back around, closing the circle with the Parsha of Lech Lecho and Hashem’s call to Avrohom to go out and make the kiddush Hashem to the world and be a “blessing” to others.
TODAY
We are living through incredibly tough times with the type of urgent, moral questions which we have not had to face for two thousand years. We are now in a position to build ethical societies and communities both abroad, as well as, in the State of Israel. There are obviously competing values, self defence being a key one. We have just suffered the worst attacks since the Holocaust! However if we are not at least gearing our thoughts and prayers to that kiddush Hashem with which Hashem charged Avrohom and “his family after him” (or at the very least not to make a chilul Hashem), if we are not challenging ourselves and our leaders accordingly but rather getting lost in a compassionless and inward looking spiral which allows us to hide behind hatred and a multiplicity of good reasons, not to reach for our raison d’etre, then what are we doing?
Are we really internalising the Divine prophecies cited above from Amos, Yishayahu and Yirmiyahu. who call out as an affront to Hashem the practice of rites and mitzvos without fulfilling their meaning and whilst not attempting to create a more just society? Can we really pretend to be walking in Hashem’s ways if we are e.g. neither looking to help the poor nor dealing with injustices and abuse in our own community or in Israel, be it against women, children or the other? How can we claim that it is a proper representation of Chesed, Tzedokoh and Mishpot not e.g. to advocate for the Uyghurs or to help the local homeless? How is a sole focus on our own tragedy in Israel without an attempt to alleviate the suffering of any innocent humans be they in Gaza, Yehudah, Shomron, Ra’nana or London following in the footsteps of Avrohom?
So as we “practice” our Judaism, these Tenach texts strongly encourage us to carefully consider how we are able to contribute to that vision of a better world. We are being challenged to adhere to a Divine ethical drive, both inward and outward looking, following in the footsteps of Avrohom and our spiritual forbears who readily and courageously answered Hashem’s call with “Heneni” to assume the role of making the world a better and more ethical place by seeking opportunities to make a kiddush Hashem.
It's hard and yes, really, really hard and at times so unfair because we are asked[17] to hold ourselves up to a higher standard. We also continue to suffer from the oldest hatred. So we the Jews probably do have it harder than anyone else but who said it was supposed to be easy? After all, we are all a part of the Chosen People.[18]
Aren’t we?
[1] The reading which is closest to the text as written by the prophet or Gd directly.
[2] Yishayahu 1:10-18, 27
[3] To quote my teacher R’ Yitzchak Etshalom in his monumental work on the Book of Amos (Koren 2025)
[4] 58: 2-14
[5] 8:4-6
[6] 7: 3-11
[7] 9:22-23
[8] See also the culmination of Rambam’s Moreh Nevuchim 3:53.
[9] From a Droshoh given at Kenes Lavi, Sukkos 2005 (quoted in 125 of “Ever Be Human” 2024 Miskal – Yediot Acharonot Books and Chemed Books)
[10] A point first made to me by my teacher Rav Menachem Liebtag
[11] Bereishis 18 17- 20
[12] Their sin being that their society did not help the poor and the needy (Yechezkel 16:14). Note also Yishiyahu’s reference to Am Yisroel being akin to Sodom and Amorah in his warning of destruction quoted above.
[13] Contrast Amos 3:1-2 “You only have I known of all the families of the Earth,,,,” - (א) שִׁמְע֞וּ אֶת־הַדָּבָ֣ר הַזֶּ֗ה אֲשֶׁ֨ר דִּבֶּ֧ר ה׳ עֲלֵיכֶ֖ם בְּנֵ֣י יִשְׂרָאֵ֑ל עַ֚ל כׇּל־הַמִּשְׁפָּחָ֔ה אֲשֶׁ֧ר הֶעֱלֵ֛יתִי מֵאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר׃ (ב) רַ֚ק אֶתְכֶ֣ם יָדַ֔עְתִּי מִכֹּ֖ל מִשְׁפְּח֣וֹת הָאֲדָמָ֑הreferring to the expectation to act in accordance with our “chosen status” and “Are you not like the children of Ethiopians to Me, O’Benei Yisroel, says Hashem. Did I not bring up Israel out of the Land of Egypt and the Philistines from Kaftor and Aram from Kir” - הֲל֣וֹא כִבְנֵי֩ כֻשִׁיִּ֨ים אַתֶּ֥ם לִ֛י בְּנֵ֥י יִשְׂרָאֵ֖ל נְאֻם־ה׳ הֲל֣וֹא אֶת־יִשְׂרָאֵ֗ל הֶעֱלֵ֙יתִי֙ מֵאֶ֣רֶץ מִצְרַ֔יִם וּפְלִשְׁתִּיִּ֥ים מִכַּפְתּ֖וֹר וַאֲרָ֥ם מִקִּֽיר׃ in 9:7 when we don’t act accordingly – i.e. just one nation amongst any number of others who were moved from one geography to another. See also Da’at Mikrah/Amos Chacham on Amos p.9ff)
[14] For example, in Shmuel II, Dovid’s treatment of the Egyptian slave of the Amalakites, his potential rival Mepiboshes, son of Yehonosson or the Givonim.
[15] Part of the Chanukah Haftorah aligning with Chazal’s focus on the spiritual victory rather than the physical battle victory.
[16] 42 5-7 .I created you and appointed you. A covenant people, a light of nations— , to open blinded eyes to bring prisoners from captivity and those who dwell in darkness from their prison” - ה) כֹּה־אָמַ֞ר הָאֵ֣ל ׀ ה׳ בּוֹרֵ֤א הַשָּׁמַ֙יִם֙ וְנ֣וֹטֵיהֶ֔ם רֹקַ֥ע הָאָ֖רֶץ וְצֶאֱצָאֶ֑יהָ נֹתֵ֤ן נְשָׁמָה֙ לָעָ֣ם עָלֶ֔יהָ וְר֖וּחַ לַהֹלְכִ֥ים בָּֽהּ׃ (ו) אֲנִ֧י ה׳ קְרָאתִ֥יךָֽ בְצֶ֖דֶק וְאַחְזֵ֣ק בְּיָדֶ֑ךָ וְאֶצׇּרְךָ֗ וְאֶתֶּנְךָ֛ לִבְרִ֥ית עָ֖ם לְא֥וֹר גּוֹיִֽם׃ (ז) לִפְקֹ֖חַ עֵינַ֣יִם עִוְר֑וֹת לְהוֹצִ֤יא מִמַּסְגֵּר֙ אַסִּ֔יר מִבֵּ֥ית כֶּ֖לֶא יֹ֥שְׁבֵי חֹֽשֶׁךְ
[17] Albeit by God
[18] I think that this is the natural and intended consequence of what the Rambam discusses in Moreh Nevuchim 3:24.
