Yosef Berkovits Presents… A Different Light

In the opening verse in this week’s parshah, reference is made to the Mishpotim – Ordinances, i.e. logical and rational mitzvos – commandments of the Torah. The possuk promises Heavenly blessing as a result of our heeding the Mishpotim.
Let us explore the meaning of Mishpotim, by way of an etymological analysis. The word mishpot derives from the root, shofat – he judged (mascuiline singular tense), and lishpot – to judge (in the verbal form), such that mishpot, with the prefix of a “mem”, may be taken to indicate the place of judgement, [just as shochan means “he dwelt”, and mishkon with the prefix “mem” translates as place of dwelling]. i.e. the vehicle, so to speak, of judgement – in the sense that the Ordinances of the Torah house the Torah’s judgements.
This that the Torah’s Ordinanaces “house” the Torah’s judgements, is easily enough understood; Mishpotim – Judgements, are when we get both to “see”, as it were, the Divine judgements, i.e. understand and appreciate them, and also when we are called upon to actually make those judgements in our own lives – thus the idea of the Ordinances “housing” the Judgements. These mitzvos we get to understand, we “get” them, and so, it is easier for us to accept them and to perform them; mitzvos such as all laws “between man and man” – so-called “societal laws”.
And what of the Chukim – Statutes of the Torah? These are the parts of the Torah that are difficult for us to understand, such as the quintessential one – the laws of purification from impurity contracted from contact with the dead, via sprinkling of water mingled with the ashes of the Red Heifer. And not just any Red Heifer, but one which is perfect in its redness, such that two other-coloured hairs invalidate the eligibility of cow candidates, as well as the restriction of the cow having never borne upon itself a yoke.
Inasmuch as such laws bear no humanly-understood rational explanations and understandings, they are at odds with our intellect and reasoning; we cannot rationalise them at an analytical level and as such they defy human understanding.
“To defy” is to: challenge, confront, disobey, resist and rebel against. And so, the thinking Jewish person asks oneself: What is the meaning of the Torah’s Chukim – Statues? How am I to accept them; at what level can I come to terms with them? Is blind obedience expected of me? Finally, if we are honest enough to express the unspoken question that runs through our minds, we will boldly ask, am I not to be subject to ridicule and contempt in the eyes of less-observant Jews –perhaps my own family members! – And indeed from the world at large?
——————–
In order to answer these questions, I will quote an abbreviated but verbatim account from a commentary on the Torah – one of my favourites – entitled “Parsha Parables – stories and anecdotes that shine a new light on the weekly Torah portion and holidays”, written by Rabbi Mordechai Kamentezky. The series is to be found on the shelf of “Torah commentary” at one’s left as one enters the Whitefield Shul Beis Hamedrash, and is highly recommended reading by “yours truly”. [This article is to be found in Parshas Vo’eschanan – entitled “A different light”.] ——————–
In parshas Vo’eschanan, the Jewish people is told that we are held up to a higher standard. The Torah commands us to heed its words and follow the chukim (decrees), “for those laws are your wisdom and discernment in the eyes of the nations, who shall hear all these decrees and declare, ‘Surely a wise and discerning people is this great nation’.”
Jewish morality is clearly seen in the context of mishpatim, laws that seemingly have apparent reasons. The Torah’s judicial system and codification of tort law, for example, are the blueprint for common law the world over. Yet the Torah does not emphasize observance of mishpatim as such. Instead, the Torah tells us that in order to be an example of wisdom and clarity unto the nations, we must observe the chukim, laws that are difficult ti comprehend even for the Jewish people.
The question is obvious: wouldn’t the open observance of the esoteric laws of Judaism bring serious questions – if not outright contempt – from the nations? Why are chukim specifically rendered as the acts that will have the world look at us and say, “Surely a wise and discerning people is this great nation”?
In 1993, six years after the death of my revered grandfather, a biography, Reb Yaakov: The Life and Times of Rabi Yaakov Kamenetzky, was published by Mesorah Publications. Based on years of research by my uncle, Rabbi Nosson Kamenzky, and featuring the fine writing of Yonason Rosenbloom, it was an instant success. The book shed unseen light on a Torah giant perhaps unknown by many people. In addition to the book’s splendid biographical research, it is filled with the stories of encounters with myriad personalities touched by the brilliant sage. From young children to prime ministera, Reb Yaakov was able to relate to each person on his own level.
The book also relates how United States Senator Daniel Patrick Moynihan revealed to an Orthodox Jewish publication how surprised he had been when Reb Yaakov made a prescient prediction that the Soviet Union would cease to exist.
Our Yeshivah had purchased 10,000 volumes of the book as a fundraising-educational mailer and I did not realise that the Senator’s name happened to be on our mailing list until I received a beautiful letter written on United States Senator stationery. After thanking me for sending the “wonderful book”, the writer added, “If I may quibble with one small point in an otherwise brilliant volume, the author reports that I was surprised by Rabbi Kamentzky’s prediction of the fall of the Soviet Union.
“Truth to be told, I was never surprised by Rabbi Kamanetzky’s insights. They only reaffirmed to me the age-old biblical promise that Torah knowledge is your wisdom and understanding before the nations of the world.”
It was signed Daniel Patrick Moynihan.
Good Shabbos, Yosef