Emor: Revenge of the Rejected

The cause is never deeply understood.

In high school and college, I, along with thousands of other students, protested the war in Viet Nam.  Years later, Robert McNamara, a man that directed the intensification of that war and expanded the draft, admitted that the war was a tragic error. Now, when Americans vacation in Vietnam, and there is brisk trade between the US and its former mortal ( especially for them) enemy, it seems clear that the 1.3 million people who  died in that conflict, perished for reasons that did not matter.

But when I was protesting, I did not know that. I was told that this war was a stand against the evil of world communism.  If “we” lost that war, then all the domino states of Southeast Asia would fall under the shadow of the Bamboo and Iron curtains. This would lead to further expansion of communism and, eventually, threaten the United States, the beacon of freedom and liberty..

At the time, while I was protesting, I did not realize that I did not understand most of the words, but I did realize that my knowledge of the situation was superficial and inadequate. I did not have the information needed to decide on the validity of of the action. Perhaps protesting was wrong. Maybe the government authorities were right. I was confused. I protested despite my confusion.

The current wave of protests is also confusing. They are, in part, based upon the Vietnam protests. The only force that could defeat the US military was the US people. This is an attempt to mobilize the American people against support for Israel. It is, perhaps, a way to defeat the powerful Israeli army.

The American news outlets that I had previously trusted, report the war against Hamas as a series of atrocities. I see that war as a reaction to an atrocity.  It is a reaction to an antisemitic attack on civilians and soldiers with the goal of killing Jews and, eventually, eliminating Jews from the region. It was an act that anticipated a reaction; and when that reaction came, the ugliness  was propagandized. The informational war is a conflict between my  well founded opinion/prejudice that Jews are not sadistic murderers, bent on the suppression of Arabs; versus the images of dead and dying children in the arms of crying mothers. Where is the truth? Whose truth? I do not have the depth of understanding to make a rational judgement. I can only guess the historical outcome. This is a situation in which I must pick a side. I wish there were a better solution. I trust Israel more than the media.  I remember how the newspapers  covered the Nazis in the 1930’s ( they were very forgiving)

The parsha ,named “speak”, ends with the story of the blasphemer. His pronouncements are clearly problematic. He is attacking, poking holes,  וַ֠יִּקֹּ֠ב , in the law giving authority.  He is exercising his right of speech. He is describing the world from his perspective: as a cosmopolitan (he has an Egyptian father) or as an outsider ( he has an Egyptian father) . Moses and the people do not know how to handle the situation. Perhaps they are also confused. Perhaps they see some merit in the blasphemer’s statements. Probably they see the danger in this propaganda, in this edition of the “facts.”  The blasphemer is put in jail until a Divine decision can be accessed: He is to be taken out of the camp, those who heard him lay hands on him and he is stoned to death.

The beginning of the parsha discusses the disqualifications for Priestly service. The Temple service is the drama representing the interaction with Gd. It must be performed by people who do not question their relationship to Gd.  Confronting death is a natural source for such questioning. Dealing with a disability raises doubts about the nature of Gd’s love for humans.

Anger and disappointment foment revolution. The truth is never clear. It is more  a matter of faith than I am comfortable with.

 

Kedoshim: meanings

 

I struggle with the meaning of “kodesh,” even in its translation “holy.” Gd tells  Moshe to instruct the people to be holy, for I ( Gd) am holy

דַּבֵּ֞ר אֶל־כׇּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל וְאָמַרְתָּ֥ אֲלֵהֶ֖ם קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י יְ

Speak to the whole Israelite community and say to them:

You shall be holy, for I, the LORD your God, am holy.

This, the year when large language models of artificial intelligence emerged into the public sphere, repeating words that I do not understand becomes much more of a problem.  Now, the meaning of this word, like every other word that is not reigned in by mathematical  level definition, becomes a product of the human collective and the loudest voices.  I was destined never to understand this word, kadosh, holy. Now I am fated to certainly misunderstand it.

 

I cannot place all the blame on large language models ( LLM; AI) for this. The meaning of words constantly evolves, and always has. LLM ossifies the interpretation. Preserving the original Hebrew ( lashon hakodesh) [ and acknowledging the language of the Torah as separate from modern spoken Hebrew] allows the mystery that surrounds the word [kodesh]  to continue  in the ambiguity it deserves.

 

The first sentence in this prescribed sanctification process demonstrates its confusing nature and its difficulty:

אִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ וְאֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ אֲנִ֖י יְ

You shall each revere his mother and his father, and keep My sabbaths: I the LORD am your God.

There are two instructions, and they may come into conflict. Becoming kadosh will involve choices. Sometimes, perhaps often, reverence for parents and Sabbath observance will harmonize. Holy, holy. If they do not, which sanctification do you choose? Either choice degrades  while it elevates and leads to a state of imbalance. The image of falling does  not evoke beatitude.

This introduction is appropriate. This kedusha, holiness, is what we make of our opportunities. The holy is lofty; we have  nothing loftier than our thoughts.

Does the recipe for sanctification begin at the beginning? The first use of kodesh is in reference to the Sabbath:

וַיְבָ֤רֶךְ אֱ

אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכָּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱ

לַעֲשֽׂוֹת׃ (פ)

And Gd blessed the seventh day and declared it holy, because on it Gd ceased from all the work of creation that Gd had done.

What does kodesh mean here? It certainly means special. There is also an element of immutability: it is a fact that cannot be changed. The kodesh is favored, perhaps loved, by Heaven.  As a public declaration, it would seem to have an audience, others who would respect it.  Presumably humans are, at least part of, the observers of this special state of kadosh, holiness. Does the conflation of the Sabbath and reverence for parents relate  to how one becomes holy? Is respect for parents the instinctive source for the awe of kodesh

The lack of definition adds mystery to kodesh. It is an awe inspiring state, beyond comprehension. But not all awe is kodesh

The parsha later moves on to prohibited mixtures:

אֶֽת־חֻקֹּתַי֮ תִּשְׁמֹ֒רוּ֒ בְּהֶמְתְּךָ֙ לֹא־תַרְבִּ֣יעַ כִּלְאַ֔יִם שָׂדְךָ֖ לֹא־תִזְרַ֣ע כִּלְאָ֑יִם וּבֶ֤גֶד כִּלְאַ֙יִם֙ שַֽׁעַטְנֵ֔ז לֹ֥א יַעֲלֶ֖ה עָלֶֽיךָ׃

You shall observe My laws.

You shall not let your cattle mate with a different kind; you shall not sow your field with two kinds of seed; you shall not put on cloth from a mixture of two kinds of material.

These are strange laws that sit in the midst of rules that instruct kindness and consideration to other human beings.

They evoke another meaning of kodesh, consuming fire:

 

לֹא־תִזְרַ֥ע כַּרְמְךָ֖ כִּלְאָ֑יִם פֶּן־תִּקְדַּ֗שׁ הַֽמְלֵאָ֤ה הַזֶּ֙רַע֙ אֲשֶׁ֣ר תִּזְרָ֔ע וּתְבוּאַ֖ת הַכָּֽרֶם׃ (ס)

You shall not sow your vineyard with a second kind of seed, else the crop—from the seed you have sown—and the yield of the vineyard may not be used.

The Talmud ( Chulin 115a) interprets  the word tikdash, become sanctified, as tokad aish, be burnt up:

(דברים כב, ט) פן תקדש פן תוקד אש

 

You shall not sow your vineyard with two kinds of seed; lest the growth of the seed that you will sow be forfeited [pen tikdash]” (Deuteronomy 22:9). The Sages read the phrase “be forfeited [pen tikdash]” as though it states: Lest it be burned [pen tukad esh], indicating that diverse kinds in a vineyard must be destroyed

 

The editors of the sermons, given by Rabbi Kalonymos Kalmish Shapira, as the Warsaw ghetto was besieged, tortured and liquidated, named the work: Aish Kodesh, Sacred fire. This is the week between Yom Hashoah, Holocaust [ the word means a sacrifice entirely consumed by fire] Day and Yom Hazikoron, Remeberance day ( for those who sacrificed their lives for the State of Israel).  It is kodesh in so many ways.

 

Kodesh can be sad.

 

 

Acharei: Context

The parsha begins by providing context.

וַיְדַבֵּ֤ר יְ

אֶל־מֹשֶׁ֔ה אַחֲרֵ֣י מ֔וֹת שְׁנֵ֖י בְּנֵ֣י אַהֲרֹ֑ן בְּקׇרְבָתָ֥ם לִפְנֵי־יְ

וַיָּמֻֽתוּ׃

And the Lord spoke to Moshe after the death of the two sons of Aharon, when they came near before the Lord, and died;

It is a little surprising that this victimless transgression, this trespass onto the off limits, merits such a severe punishment. It is a reminder not to act on our own understanding exclusively; the Divine instructions must be heeded and the penalty for violation can be death. The search for secrets comes at the risk of life.

This same source of danger is to be visited by the Kohen Gadol, the High Priest, annually, on Yom Kippur, as a critical part of the ceremony that provides expiation, and thus life, to the nation of Israel. The visit must be done in a special ceremonial way; sober, and ritually pure. The scene behind the curtain is obscured by the scented smoke that accompanies the visitor. One can never have a clear view.

The Yom Kippur ritual described in the parsha appeals to symbolic senses, perceptions that cannot be reduced to logic. Two nearly identical goats are brought forth. Lots are cast. One goat is used in  the usual sacrificial manner. The other is led into exile by a man of the times (ish iti).

וְשִׁלַּ֛ח בְּיַד־אִ֥ישׁ עִתִּ֖י הַמִּדְבָּֽרָה׃

The destination is called

אֶ֣רֶץ גְּזֵרָ֑ה

eretz gezerah

A cut off land

Perhaps the designation of this officer that leads the sin laden scapegoat into its exile, and ultimately to the cliff of its destruction, as an  ish iti, a man of his times, reflects on the nature of the sins: they are a reaction to the challenges that come up in that time. The transgressions are temporal, the opposite of spiritual. The sins are reactions that seem appropriate at the time; behaviors that value the fashionable over the eternal.

The temporal world, the world of now, is very confusing; and that confusion frequently leads to error. The American (stated, if not practiced) values of: mutual respect for all, freedom of expression, democracy etc. are not easily put aside. But these values, in practice, can, at times, lead to terrible outcomes.  The values can appear sober and pure; they are often (maybe always) subverted by very sullied people drunk with power.

In this context calling the destination, the site of execution, eretz gezerah , evokes the more frequent usage of gezerah: an edict.  My parents’ generation experienced governmental edicts that meant death to Jews. Exile is a dangerous place, subject to the whims and prejudices of the rulers of the moment.  The goat, chosen by lottery, is led into exile by temporal forces and succumbs to the foreign edicts.

We live in a time when context is used at the discretion of the speaker. I will never forget the first public reaction of the U N secretary general, Antonio Guterres, to the October 7 attack.  He said that the horror came  “in context.”  I knew what he meant; he was expressing a justification for the murder, kidnap and rape based upon the state of  Israel’s  dominant position.  This was part in an ongoing battle.  

I understood the Secretary General’s word slightly differently.  The attack had been perpetrated in a context that would immediately forgive the criminals and prejudge the state of Israel as overreacting, before anything was done. The  enemy that had just launched a horrendous attack. It is an enemy whose founding document calls for the expulsion or death of all Jews in the territory they call Palestine (Judenrein).  The context was  that antisemitism is a reliable concept that would  justify (almost) act against Jews.

I come away warned, but not enlightened. I recognize that there are many secrets I do not and cannot know. I doubt and trust  and wonder what is behind the curtain.