This story highlights what should have been obvious to the baker: our tradition serves to inform us and uplift us, not uplift itself. The care and honor that the baker showed to the challot should have been bestowed upon his wife.
righteousness in listening
This week’s parasha is a source for many liturgical texts within the Jewish tradition such as Ve’ahavta (Deuteronomy 6:5–9), Ki HaShem Hu HaEloqim (Deuteronomy 4:39) from the Alenu, and Vezot HaTorah (Deuteronomy 4:44) from the Torah service, with the most obvious being the great, prayerful/theological/liturgical declaration, Shema Yisra’el, HaShem Eloqenu, HaShem Echad “Hear, O Israel, the Lord is our God, the Lord alone” (Deuteronomy 6:4). Just as the Shema is central to the liturgical tradition of the Jewish people, the root form of this word, shin-mem-ayin, is particularly relevant and recurrent in the text of this week’s parasha.
Shin-mem-ayin (the verb from which we get the word Shema) can be translated as: “to hear” and “to listen” and in some contexts “to heed” and “to obey.” This verb appears in seven verses in Parashat Va’etchannan:
But the LORD was wrathful with me on your account and would not listen (shama) to me. (Deuteronomy 3:6; NJPS)
And now, O Israel, give heed (shema) to the laws and rules . . . (Deuteronomy 4:1; NJPS)
Observe them faithfully, for that will be proof of your wisdom and discernment to other peoples, who on hearing (yishme‘un) of all these laws will say, “Surely that great nation is a wise and discerning people.” (Deuteronomy 4:6; NJPS)
Hear (shema), O Israel, the laws and rules I proclaim to you this day! (Deuteronomy 5:1; NJPS)
The Lord heard (vayyishma) the plea you made to me. (Deuteronomy 5:25; NJPS)
Obey (veshamata), O Israel, willingly and faithfully that it may go well with you . . . (Deuteronomy 6:3; NJPS)Hear (shema), O Israel, the Lord is our God, the Lord alone. (Deuteronomy 6:4; NJPS)
Each use of shin-mem-ayin is an illustration of an act of relating; whether between Moses and God, Israel and the nations, Israel and Torah, or Israel and God. The act of engaging in relationship known as shin-mem-ayin (a verb, something you do, an action) is one with a variety of consequences. The opportunity for Moses to enter the land of Israel was thwarted by God’s refusal to listen to his request. Israel’s listening, obeying, giving heed, to the words of God and Moses have direct bearing on their survival in the land and relationship with other nations. God heard them so they must now hear him. Listening becomes an act of righteousness.
It is the faith that we have heard, our willingness to hear others and each other, and our hearing of God that make us who we are when we are at our very best. Only in our shin-mem-ayin are we faithful to keep that for which we were commanded to do. As Moses’ sobering example in the beginning of the parasha shows us (Deuteronomy 3:23-28), only through God’s shin-mem-ayin are we able to receive God’s favor.
In this second parasha in the book of Devarim (“words”), we learn that words hold very little without their being heard, listened to, heeded, and obeyed. Our destiny(ies), our relationships, and our words are all deeply bound in the act of shin-mem-ayin. May we merit to hear and to be heard.
elevator to righteousness
two sides of righteousness
Often when we speak of the righteousness of God we conjure up images of perfection. After all, God directed Moses, “Speak to the entire assembly of Israel and say to them: You shall be holy, for holy am I, Hashem your God” (Vayikra 19:2). Unfortunately our efforts often fall short of God’s highest standards and can leave us feeling inadequate.
binding to righteousness
In the volume, Sefer haMiddot, Rebbe Nachman of Breslov taught that one should give charity (tzedakah) before praying as well as bind oneself to the righteous (tzaddikim) of the generation. In other words, there is a connection between giving charity and cleaving to the righteous, and an interconnection between the performance and reception of righteousness.
morning blessings
the finer points
There is no doubt that Rabbi Salanter was scrupulous in his performance of mitzvot. We read countless stories where he was concerned about the status of the food that he ate, knowing that it would break down, nourish his body, and give him the ability to perform the commandments. He wanted to be fueled with only the best for the sake of Heaven.
leniency as a bridge
If we are working for a world to espouse a greater love and service to Hashem, it can only come about through those who are alive: alive in spirit and alive in the flesh. If we crush those around us in an uncaring manner that is strict and so halachically stringent, then we have surely missed the point of observance.
righteousness - how to love your neighbor
{enclose 2010-11-16-TCv1-LoveYourNeighbor.mp3}
Commentary on Parasha Beresheet from the First Fruits of Zion Torah Club v.1 audio magazine by Boaz Michael and Toby Janicki. Used with permission. This discussion focuses on loving our neighbor as the most basic principle of Torah. Since we all bear the image of G-d, our treatment of others is a reflection of our love of G-d.
pursuit of justice
Yeshua tells us, "Unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven" (Matt. 5:20). He goes on to show how righteousness, or justice—for tzedek can be translated as either—is defined in Scripture, and revealed in how we treat and think about and respond to those around us.
righteousness as focus
righteousness in love
For the authors of the ketuvim sh’lichim (Apostolic Writings), righteousness is tied up with the mitzvah of love. Love, for all its repetition in Scripture, is a concept connected to righteousness, which we must keep kindled in our hearts and minds. The prayer of Rav Shaul for the Philippians is paradigmatic:
righteousness of caring
questions to ask yourself
art-questions
Use these questions to evaluate your day:
What were the "seeds" that hindered your ability to manifest righteousness today?
Did a good deed you tried to perform today lift up someone while lowering someone else, or was this good deed mutually beneficial for all involved?
Were your deeds done merely for the sake of Heaven, or for some personal gain?
Did you consider the honor of your fellow in all your actions?
Were you able to use prayer or meditation to help you in making the more noble choices you were confronted with today?
