Mitzvot, a Code for a Better Tomorrow

 

“If you are not a better person tomorrow than you are today, what need have you for a tomorrow?” – Rabbe Nachman of Breslov

This week’s Parasha, “Ki Tetze” contains the largest number of Mitzvot in all the five books that compose the Torah. In contrast to last week’s parashah which addressed the appointment of public officials and their duties, this one focuses on private matters of individual, familial and neighbourly nature.

Rabbi Saadiah Gaon, (“Book of Beliefs and Opinions,” Chapter 3) divides the Mitzvot into two kinds. The first are the intellectual kind. These are the ones we can understand rationally and see the benefit of following them or abstaining from performing the ones we are prohibited because we recognize their denigrating or disparaging nature.

The second kind are a G-dly decree and are beyond the grasp of humans. Rambam elaborates on that and adds that these are the kind of Mitzvot that only G-d, in His infinite wisdom, can discern. We, humans, unlike Him, are limited and lack, in our mental faculties, the ability to see their rationale and reason (Ramabam, “A Guide to the Perplexed,” part 3, chapters 21-28).

 The Mitzvot that are listed in this Parashah belong to the former kind. They cover a wide range of our lives as Jews and as members of humanity and are aimed at ensuring the proper functioning of society and keeping it whole and continuous.

The Parashah is situated in the middle of the book of Devarim (Deuteronomy) and for a reason. It stresses what happened prior to it and what is about to happen in the future after Moshe is gone.  The Mitzvot are the elixir of Jewish Life. They are the axis of Jewish continuity. They define our past and are a guarantee to our future by providing us the tools and the guidelines to living and leading a more meaningful life. The Mitzvot and the Halachah are the key to understanding our Jewish essence as human beings. They provide an important foundation for a better as well as a rewarding tomorrow that is ingrained in them.

The first Mitzvah that the Parashah addresses is how to conduct oneself during war. According to Chaza”l, the enemy it refers to is not necessarily a national or physical enemy such as our Jewish People faces on a daily basis. It can also refer to the ongoing internal struggles that rage within us every day.

 The point raised by Chaza”l is reinforced by the fact that “Ki Tetze” is a Parashah that is read in the month of Elul, the last month of the Jewish year. During that month, we are expected to examine our conduct, resolve internal conflicts and assess how they are integrated in our general existence as human beings and our eternal Jewish chronicle.

Another Mitzvah, one I, personally, was unfailingly raised on and one I to adhere to is mentioned in verses 14-15: “Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates. In the same day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the Lord and it be sin in thee.”

The moral obligation to pay promptly for labour performed was hammered into my brain since early childhood. “When, for instance,” my mother used to say, “you give a shoemaker a shoe to be repaired, while working on your shoe, he is already planning what he would do with the money you will pay him.” That is the logic behind such a very important decree.

There, as I stated in the past, are rewards and benefits to following the Mitzvot.

The Book of Mishlei (Proverbs), for instance, where the Mistvot are referred to as “your father’s instructions and your mother’s teaching” (1:8), likens them, in several verses, to jewels. In 1:9, it describes them as “For they shall be an ornament of grace to your head and chains around your neck.” These words of wisdom add elegance and beauty to the one who internalizes and follows them. In Mishlei 4:8-9, the wisdom and understanding of the Torah and the Mitzvot passed on to us by our parents, “will be a garland to grace your head and present you with a glorious crown.” They will add speldour and grandour to the wisdom that man learns throughout life. In the words of Rabbi Pinchas Bar Chama, “Wherever you go, the Mitzvot will follow you.” (Devarim Raba, 6).

The greatest and most important reward of the Mitzvot, however, is that the wisdom instilled in them will paint present and future life, for those who adhere to them, as more meaningful and fulfilling.

What is more important than a satisfying life? Could there be a better recipe for a long, gratifying life to all, especially the followers of a tradition which, above all, sanctifies Life, commands us to “Choose Life” and hang on to the “Tree of Life?”

May the promise of an improved world and a better tomorrow continue to emanate from those who follow the Mitzvot and those whose life they touch.

The Temple Menorah - What Did It Really Look Like?

“And six branches shall extend from its sides, three branches of the menorah out of one side, and three branches out of the other side”  Shemot (Exodus) 25:32

Any reader of chapter 25 in the Book of Shemot (Exodus) which is dedicated to the customs associated with the Tabernacle, will quickly notice that much attention is given to the description and the embossing of the fine details and ornaments of the Menorah. Little or rather nothing is said about the shape of its six branches nor its stand or base.  

Why, some may ask, the sudden interest in it?

Actually, it is not sudden. Many, and for a long time, have tried to discern what the Temple Menorah really looked like.

Of course, we are all familiar with the one depicted on Titus’ Arch in Rome, the one that was among the spoils of the Temple which were taken to Rome by the Jewish slaves following the destruction of the Second Temple. Many would also recognize that the emblem of the State of Yisrael, the Jewish Homeland, is fashioned after it.

There are, so it seems, some inconsistencies between what we have been familiar with and the description of this holy Jewish symbol in traditional sources.

One of them is the description of the Menorah given in the Book of Zechariah. It is different than the one that stood in the First Temple. The one in Zechariah has an added feature, a “bowl at the top,” which served as a vessel to hold the oil. -  a detail that is not mentioned in the instructions given to Moses at Mount Sinai.

That, however, is a minor detail which is not given much attention in Jewish writings. The added “bowl,” can probably be attributed to and be the result of a more developed version of the original Menorah, a kind that might have been more widespread during second Temple period.

What I find fascinating about the Menorah, though, relates more to the shape of the branches and its stand. The branches are generally illustrated as semi-circular in shape, as we can see on Titus’ Arch.

Archaeological evidence, as in many other incidences, helps us shed light on this issue. A Jewish coin, for instance, minted in 40 BCE shows the Menorah as having curved branches thus lending support to the suggestion that the Menorah had indeed semi – rounded branches.

Another archaeological revelation which renewed interest in the shape of the Temple Menorah was the subject of a Press Release by the Yisrael Antiquities Authority in August 2011. It announced the discovery of “an engraving of the Temple Menorah on a stone object” (which I personally saw) in a two millennia old drainage tunnel near the City of David.

The Authority’s release went on to suggest that “a passerby who saw the Temple Menorah with his own eyes….incised his impressions on a stone.” The drawing, albeit a crude one, clearly shows that the branches are more straight than circular (the depiction of the base proves that the passerby could have drawn curved lines had he witnessed the Menorah as having rounded arms or branches).

Some Jewish sources provide other insights into the question of the shape of the Menorah’s branches. Rashi, for instance, suggests in one of his commentaries on the Torah that the branches of the Menorah “extended upward in a diagonal.…” fashion rather than in a curved, rounded one. The Rambam, like Rashi, though he never makes any definitive statement concerning the branches, shares his view on it. In his commentaries on the Mishneh Torah and Mishnah, he adds drawings which leave no room for doubt. In them, he depicts the branches as extending diagonally and in straight lines.  

Rabbeinu Avraham, the son of Maimonides, states: “The six branches... extended upward from the center shaft of the menorah in a straight line, as depicted by my father, and not in a semi-circle as depicted by others.”

As in the case of the engraving found in the City of David and judging by the fact that the curvature of the base is drawn so precisely, most likely with the aid of a compass, it is apparent that the artist could just have easily drawn curved branches had he so desired.

The base of the original Temple Menorah has also been a subject of controversy for many years. The one carved on Titus’ Arch is very different from the one found in the City of David. It also differs from the drawings attributed to the Rambam. The excavators of the City of David were quoted as saying that the graffito found in there “clarifies [that] the base of the original [ancient] menorah … was apparently tripod shaped.”

The unique, two-tiered, broad, solid and hexagonal Menorah base depicted on Titus’ Arch, has led many to believe that it is nothing like the Menorah would have looked like for two reasons. The first pertains to the fact that the Greeks discovered all polygons much later, during the Pythagorean era. Though, early Egyptians and ancient Chinese developed such geometry, it was mostly used for navigational purposes.

The second, and a more germane reason, relates to Jewish law. Archeologists concluded that some of the panels of the Menorah carved on the Arch (though partially eroded), display creatures such as eagles, sea serpents, dragons and other heathen images which Jews would not have allowed to be present at the Temple.

Experts agree that there is no reason to question the authenticity of the depiction in Titus’ Arch. Its details and its size reflect the sculpture’s close familiarity with the Temple vessels as described in the Tanach and various other Jewish sources.

The question, however, remains, how can the disparity between the two representations of the Menorah base be compromised?

There is no doubt that the Menorah as we see it on the Arch bears a strong Roman influence. The eagles are a well-known symbol of Roman sovereignty. Dragons were a prevalent ornamental motif in Roman art. A similar base albeit with more pagan images, was excavated in Didymus, Turkey where there once stood a Roman temple.

These clues have led scholars to the almost unavoidable conclusion that the disposition towards Roman art coupled with Jewish prohibition of pagan images could be ascribed to one person, Herod, who throughout his appointment as “King of Judea” tried to impose Hellenistic traditional concepts and values upon his oppressed Jewish subjects.

If that was indeed the case, it is safe to assume then that the Menorah plundered from the Temple was not the one that the Maccabees had intended it to be following their rebellion, a symbol of religious freedom. Rather, it was another attempt to suppress it. This might also be the reason why the Menorah was not present on Jewish coins commemorating the Jewish rebellion in 69-70 and 135. Other symbols from the Temple were used in its place.

Regardless of the changes and the origin of some of the details of the Menorah, it has become a symbol of Jewish religious freedom and political sovereignty and Jewish pride for the Eternal Jewish Homeland in Eretz Yisrael.

Am Yisrael Chai!