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LA JUSTICIA: UN IMPERATIVO PRIMORDIAL

MISHPATIM – Éxodo XXI – XXIV

Desde cualquier perspectiva que se asume es indiscutible que los Diez Mandamientos, que forman parte de un capítulo anterior, constituyen el cimiento y el fundamento de la civilización occidental. Casi toda actividad en ya sea en el campo espiritual, social, político, cultural científico, ha sido influenciada por esta magna expresión del brit, compromiso esencial del ser humano consigo mismo, con sus semejantes y con Dios. 

La ciencia moderna, que se basa en la experimentación y en la verificación de la teoría, también recibe la influenciada de la noción de la existencia de un solo Dios que el primer mandamiento proclama. Aunque todos los fenómenos no pueden ser reproducidos en un laboratorio, (por ejemplo, en el campo de la astronomía), la posibilidad de repetir una experiencia es fundamental para la ciencia. 

La base filosófica para tal hipótesis es la supuesta existencia de leyes comunes o de un ordenamiento en el universo que supone que una misma causa siempre produce efectos iguales. Las nociones de arbitrariedad y capricho propugnados por la hechicería y la idolatría no permiten la concepción de un mundo al que se le pueden aplicar modelos matemáticos para comprenderlo. En cierta forma entonces, el monoteísmo crea el terreno propicio para el desarrollo de la ciencia y de la tecnología que es la consecuencia de la primera.

La lectura de esta semana empieza con las palabras, veele hamishpatim, “y estas son las ordenanzas”, sobre las cuales comentan nuestros jajamim señalando que la conjunción “y” sirve para unir estas leyes con las que fueron promulgadas anteriormente. Las normas que fueron enunciadas en un capítulo anterior son los Diez Mandamientos. Por lo tanto, dicen los expositores, tal como los Diez Mandamientos fueron anunciados por Dios en el Monte Sinaí, igualmente fueron las leyes que les siguen. En consecuencia, en la tradición judía, se evita la jerarquización de las mitsvot a las cuales según la Torá estamos sujetos. Los Diez Mandamientos no tienen mayor obligatoriedad que otra ordenanza. Todas las mitsvot tienen vigencia e importancia equivalentes.

Las primeras consideraciones de nuestra lectura hacen referencia a la esclavitud. La Torá contempla la esclavitud en el momento histórico en que esa condición humana prevalecía. Pero la Torá legisla sobre la esclavitud de manera tal, que, según la interpretación del Talmud, mi shekaná éved, kaná rabó, quiere decir: quien adquiere un esclavo, efectivamente obtiene un amo. 

Los intérpretes del Talmud sugieren que en ocasiones el esclavo tiene preferencia sobre su dueño. Por ejemplo, si en el hogar hubiese una almohada únicamente, el amo no puede utilizarla, porque en tal caso su esclavo dormiría en condiciones inferiores. El negarle a todos el uso de la almohada equivale a un comportamiento digno de la ciudad de Sedom, puesto que es la máxima expresión del egocentrismo, y recordemos, que ésta fue destruida por su inmoralidad. Por lo tanto, lo correcto en este caso, sería entregarle la única almohada al esclavo.

La esclavitud hebrea, que en la práctica era una especie de servidumbre, tenía una duración de seis años. El séptimo año era el Shabat del esclavo y era liberado. La tierra también tenía su Shabat, el año de shemitá. Por espacio de seis años se labraba la tierra, y el séptimo, era el año de descanso. La agricultura moderna también considera el “cansancio” de las tierras que se desgastan después de un determinado número de años de ser sembradas. Pero, señala la Torá, si el esclavo alega ahavti et adoní, et ishtí veet banai; “amo a mi amo; a mi esposa (la esclava que le otorgase el dueño), y a mis hijos,” y no desea la libertad, entonces se procede a una ceremonia especial. 

El amo conduce al esclavo ante una corte de justicia, donde bajo el umbral de una puerta el amo le hacía un agujero en la oreja, (como señal) de que permanecería como un esclavo “para siempre”. Según el Talmud, no se debe entender la palabra “siempre”, en este caso, en su significado cotidiano, sino que la esclavitud terminaría con el shenat hayovel, que es el año jubileo. Cada cincuenta años se proclamaba el “año jubileo” que se rige con algunas normas particulares. Entre esas normas estaba incluida la libertad de todos los esclavos.

La Torá considera la existencia de la poligamia. En el curso de la historia del pueblo judío, esta práctica no se difundió muy ampliamente. En la época del Talmud el hecho de tener muchas esposas no aparece como una realidad de la vida diaria. En el siglo XI, Rabenu Gershón Maor Hagolá y su Beit Din (corte religiosa) proclamaron un jérem que es una prohibición con anatema, prohibiendo el matrimonio con más de una mujer. El mundo ashkenazí (los judíos provenientes básicamente de Europa) se sometió a esta takaná, a este edicto.

En la comunidad sefaradí (provenientes de Asia Menor, del Norte de África y de algunas comunidades europeas) quedaban algunos remanentes de sociedades que practicaban la poligamia, tales como en el Yemen. Con la creación del Estado de Israel, se hizo necesaria la adopción de un reglamento única. La solución salomónica consistió en permitirle a cada uno la práctica de su país de origen. O sea que quien provenía del Yemen podía continuar viviendo con las esposas con las cuales se había casado anteriormente. En cambio, una vez radicado en Israel, no podía casarse con una esposa más, si previamente había contraído matrimonio antes.

Haciendo referencia a una joven que es vendida como una esclava, la Torá señala las obligaciones esenciales de todo esposo, sheerá, kesutá veonatá, “alimentos, vestimentas y relaciones sexuales”. El texto ordena que al tomar una esposa adicional no puede disminuirse el derecho estipulado para la esposa original y que corresponde a las citadas tres obligaciones esenciales. En el judaísmo entonces, la esposa puede exigirle al marido relaciones sexuales. El Talmud agrega, que una mujer debe ser sutil cuando le sugiere sus deseos sexuales al esposo. (En Bereshit leímos que Rajel le cedió a Leá el lecho matrimonial con Yaacov por una noche, a cambio de unas frutas, dudaim, que Reuvén, el primogénito de Leá, le traería del campo).

Nuestro texto es muy denso por las numerosas leyes que contiene. Una de estas normas ordena que, si en el caso de una riña se golpease a una mujer embarazada y por este motivo perdiera la criatura, existen daños y perjuicios a solventar. Seguidamente nos encontramos con la ley de néfesh tájat néfesh, “humano por humano”, que quiere decir que cuando se extingue una vida humana, el castigo es la sentencia de muerte. Dado que en el caso citado se requiere una compensación material, los expositores del texto bíblico concluyen que en la Torá el feto no es considerado como un ser humano completo. Esta conclusión servirá para diversas consideraciones sobre el aborto, tema de gran actualidad en la sociedad moderna.

Nuestros capítulos contienen la famosa cita, ayin tájat ayin, shen tájat shen; “ojo por ojo, diente por diente”, que ha servido para señalar que el judaísmo es excesivamente severo. En realidad, el judaísmo predica la justicia como un imperativo primordial y lo antepone a otras consideraciones, tales como el amor. El dictamen del Talmud, “ojo por ojo” debe entenderse como la obligación de compensar a un agraviado por haberlo cegado. Desde luego, estiman que el “valor material” de un ojo se presenta una enorme dificultad. 

Entre las opiniones consideradas por el Talmud, pero rechazadas, se encuentra la que sugiere que en realidad hay que practicar exactamente “ojo por ojo”. Hay quiénes sugieren que esa es la justicia más correcta, pero, añaden, que es imposible administrar justicia de esa manera, porque el ojo de cada uno tiene un valor diferente. Por lo tanto, la que se adopta es la compensación material.

¿Si la Torá exige compensación en estos casos de “ojo por ojo”, ¿por qué no lo formuló de esa manera? La Torá debería enseñar, en el caso de hacerle perder una mano a otra persona, lo justo es compensar monetariamente por ese daño. De acuerdo con el rabino Joseph B. Soloveitchik, la formulación de la Torá advierte acerca de la seriedad del hecho. Sacarle un ojo a otra persona constituye un crimen terrible, atenta directamente contra la dignidad de la persona. No vaya uno a pensar si le rompo un par de dientes, le compensaré por ello y con ese pago cumplo con la ley. La realidad es que estos casos son de la mayor gravedad y por ello la Torá insiste en “ayin tajat ayin” para destacar la seriedad de la situación. Porque en realidad, lo justo sería “ayin tajat ayin”, pero la Torá optó por compensación material.

MITSVÁ: ORDENANZA DE LA TORÁ EN ESTA PARASHÁ

CONTIENE 24 MITSVOT POSITIVAS Y 29 PROHIBICIONES

  1. 42.Éxodo 21:2 Leyes referentes a un esclavo hebreo
  2. 43.Éxodo 21:8 Estatus conyugal de una esclava hebrea
  3. 44.Éxodo 21:8 Redención de una esclava hebrea
  4. 45.Éxodo 21:8 Quien compra una esclava hebrea de su padre, no podrá venderla
  5. 46.Éxodo 21:10 No disminuir o negar a la esposa: comida, vestimenta, derechos conyugales
  6. 47.Éxodo 21:12 La corte debe ejecutar por estrangulación al que merece esta forma de muerte
  7. 48.Éxodo 21:15 No golpear al padre o a la madre al que merece esta forma de muerte
  8. 49.Éxodo 21:18 Leyes de castigos
  9. 50.Éxodo 21:10 La corte debe ejecutar por espada al que merece esta forma de muerte
  10. 51.Éxodo 21:18 Obligación de la corte de adjudicar daños causados por anímales domésticos
  11. 52.Éxodo 21:28 No comer del buey sentenciado a ser lapidado
  12. 53.Éxodo 21:33 Obligación de la corte de adjudicar daños causados por un pozo
  13. 54.Éxodo 21:37 Corte obligada a imponer pago al ladrón
  14. 55.Éxodo 22:4 Corte obligada a imponer daños causados por un animal doméstico por pastear o pisotear
  15. 56.Éxodo 22:5 Corte obligada a adjudicar daños por causa de fuego
  16. 57.Éxodo 22:6 Corte obligada a adjudicar el pago a un custodio
  17. 58.Éxodo 22:8 Corte obligada a adjudicar a ambos litigantes
  18. 59.Éxodo 22:9 Corte obligada a custodia que recibe pago u otro tipo de custodia
  19. 60.Éxodo 22:13 Corte obligada a adjudicar caso de quien pide prestado un objeto para us15 
  20. 61.Éxodo 22:15 Corte obligada a adjudicar caso de un seductor
  21. 62.Éxodo 22:17 No permitirle vida a la hechicera
  22. 63.Éxodo 22:20 No oprimir verbalmente a aquel que se convierte al judaísmo
  23. 64.Éxodo 22:20 No engañar a aquel que se convierte al judaísmo en casos de propiedad
  24. 65.Éxodo 22:21 No maltratar a un huérfano o a una viuda
  25. 66.Éxodo 22:24 Prestar al pobre
  26. 67.Éxodo 22:24 No insistir el pago de deuda al pobre quien no tiene recursos para pagar
  27. 68.Éxodo 22:24 No ayudar al prestamista ni al acreedor ejecutar un préstamo con intereses
  28. 69.Éxodo 22:27 No maldecir al juez
  29. 70.Éxodo 22:27 No maldecir el Nombre de Dios
  30. 71.Éxodo 22:27 No maldecir al gobernante
  31. 72.Éxodo 22:28 No apartar el diezmo en un orden equivocado
  32. 73.Éxodo 22:30 No comer de un animal calificado treifá
  33. 74.Éxodo 23:1 No escuchar un alegato en la corte si la parte opuesta no está presente
  34. 75.Éxodo 23:1 El pecador no debe dar testimonio
  35. 76.Éxodo 23:2 No se debe condenar un caso de pena capital por la mayoría de un solo juez
  36. 77.Éxodo 23:2 El juez que argumenta inocencia en caso de pena capital no debe luego argumentar por culpa
  37. 78.Éxodo 23:2 Seguir la mayoría en decisiones legales
  38. 79.Éxodo 23:3 No se debe mostrar piedad por el pobre durante el juicio
  39. 80.Éxodo 23:5 Quitar carga pesada del animal del prójimo
  40. 81.Éxodo 23:6 No pervertir la justicia en el caso de un pecador
  41. 82.Éxodo 23:7 No decidir un caso de pena capital a través de probabilidades
  42. 83.Éxodo 23:8 El juez no debe recibir soborno
  43. 84.Éxodo 23:11 La obligación de Shemitá, dejar sin dueño el producto de la tierra en el año Sabático (séptimo año)
  44. 85.Éxodo 23:12 Descansar en Shabat
  45. 86.Éxodo 23:13 No jurar invocando un ídolo
  46. 87.Éxodo 23:13 No conducir al pueblo judío a la idolatría
  47. 88.Éxodo 23:14 Traer ofrendas al Templo Sagrado en las festividades
  48. 89.Éxodo 23:18 No hacer la ofrenda de Pésaj mientras se posee aún jaméts
  49. 90.Éxodo 23:18 No permitir que partes de la ofrenda de Pésaj trasnochen
  50. 91.Éxodo 23:19 Traer los Bikurim (primeros frutos) al Templo 
  51. 92.Éxodo 23:19 No cocinar carne en leche
  52. 93.Éxodo 23:32 No hacer tratados con las siete naciones que debían ser erradicadas de la Tierra de Israel, ni con idólatras
  53. 94.Éxodo 23:33 No permitir que se asienten idólatras en la Tierra de Israel

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JUSTICE: A PRIMARY IMPERATIVE

MISHPATIM – Exodus XXI – XXIV

From any perspective, it is indisputable that the Ten Commandments, which are part of an earlier chapter, constitute Western civilization’s foundation. Almost every activity in either the spiritual, social, political, scientific, and cultural field has been influenced by this magnum expression of the Brit, the essential commitment of the human being to himself, his fellowmen, and God. 

Modern science, which is based on experimentation and verification of theory, is also influenced by the notion of a single God that the first commandment proclaims. Although all phenomena cannot be reproduced in a laboratory (for example, in the field of astronomy), the possibility of repeating an experience is fundamental to science. 

The philosophical basis for such a hypothesis is the assumed existence of common laws or an order in the universe that ensures that the same cause will always produce equal effects. The notions of arbitrariness and whim advocated by sorcery and idolatry do not allow the conception of a world to which mathematical models can be applied. In a way then, monotheism creates the ground conducive to the development of science and technology which are mainstays of our civilization.

This week’s reading begins with the words, veele hamishpatim,” and these are the ordinances,” on which our Chachamim comment, noting that the conjunction “and” serves to unite these laws with those that were enacted earlier. The standards set out in an earlier chapter are the Ten Commandments. Therefore, just as God announced the Ten Commandments on Mount Sinai, these sages contend, so were also the laws that follow them. Consequently, there really is no hierarchy in the Jewish tradition about mitzvot because they have a common origin. The Ten Commandments have no more outstanding obligation than any other ordinance. Mitzvot have equivalent validity and importance.

The first considerations of our reading refer to slavery. The Torá contemplates slavery at the historical moment when this human condition prevailed. But the Torah legislates slavery in such a way that, according to the interpretation of the Talmud, mi shekana aved, kana rabo leatsmo ,which means. Whoever acquires a slave effectively obtains a master.

The interpreters of the Talmud suggest that sometimes the comfort of the slave takes precedence over his master. For example, if there is only one pillow in the home, the master cannot use it, because in that eventuality his slave would sleep in inferior conditions. Denying everyone the use of the pillow amounts to behavior worthy of the city of Sedom, since it is the ultimate expression of egocentrism, and let us remember, that it was destroyed because of its immorality. Therefore, the right thing to do in this case would be to give the only pillow to the slave.

Hebrew slavery, which in practice was a kind of servitude, lasted 6 years. The seventh year was the slave’s Shabbat and he was released. The land also had its Shabbat, the year of Shemita. For the space of 6 years, the earth was tilled, and the seventh was the year of rest. Modern agriculture also considers the “tiredness” of land that wears out after a certain number of years of being sown. But, points out the Torah, if the slave claims ahavti et adoni, et ishti veet banai; “I love my master; my wife (the female slave granted to him by the master), and my children,” and he, therefore does not wish to choose freedom, then he passes through a special ceremony. 

The master leads the slave to a court of law, where under the threshold of a door the master makes a hole in his ear, (as a sign) that he would remain a slave “forever”. According to the Talmud, the word”always” should not be understood, in this case, in its usual accepted meaning, because all slavery ends invariably with shenat hayovel, the Jubilee year. The “Jubilee Year” was proclaimed every 50 years and is governed by some particular rules. These rules included freedom for all slaves.

The Torah considers the existence of polygamy. In the course of the history of the Jewish people, this practice did not spread widely. Having many wives does not appear a reality of daily life in the time of the Talmud. In the 11th century, Rabenu Gershon Maor Hagolah and his Beit Din (religious court) proclaimed a cherem, a ban or anathema, prohibiting marriage to more than one woman. The Ashkenazi world (Jews basically from Europe) accepted this takanah, this edict.

There were some polygamy societies in the Sephardic community (from Asia Minor, North Africa, and some European communities), such as in Yemen. With the creation of the State of Israel, the adoption of a single regulation became necessary. The Solomonic solution was to allow each to practice as was their usage in the country of origin. So whoever came from Yemen could continue to live with the wives he had previously married. However, once based in Israel, he could not marry an additional wife.

Referencing a young woman who is sold as a slave, the Torá points to the essential obligations of every husband with regard to, sheera, kesuta veonata,“food, clothing and intimate relations”. The text mandates that when taking an additional wife, the duty stipulated for the original wife cannot be diminished and that the husband must fulfill these 3 essential obligations. In Judaism, then, a wife can demand intimate relations with her husband. The Talmud adds, that a woman should be subtle when suggesting her sexual desires to her husband. (In Bereshit we read that Rachel gave Lea her marital bed with Yaacov for one night, in exchange for some fruits, dudaim, which Reuven, the firstborn of Lea, would bring from the countryside).

Our text is very dense by the numerous laws it contains. One of these rules mandates that, in the event of a quarrel, should a pregnant woman be beaten and thereby lose her child, there are liable damages. The law is nefesh tachat nafesh,“a human for a human”, which means that when human life is extinguished, the punishment is the death sentence. Since material compensation is required in the above case, the exhibitors of the biblical text conclude that in the Torah’s conception the fetus is not regarded as a complete human being. This conclusion will serve for various considerations on abortion, a topic of great topicality in modern society.

Our chapters contain the famous quote, ayin tachat ayin, shen tachat shen; “an eye for an eye, a tooth for a tooth”, which has served to point out that Judaism is excessively severe. In reality, Judaism preaches justice as a primary imperative and puts it before other considerations, such as love. The Talmud’s opinion, “an eye for an eye” should be understood as the obligation to compensate an aggrieved man for blinding him. Of course, to estimate the “material value” of an eye presents an enormous difficulty.

Among the opinions considered by the Talmud, but rejected, suggests that exactly “an eye for an eye” must really be practiced. Some suggest that this is the correct justice, but, they add, it is impossible to administer justice in that way because everyone’s eye has a different value. Therefore, the one adopted is material compensation.

Rabbi Soloveitchik famously responded to the question, If the Torah means compensation? Why doesn’t the Torah say so? “monetary compensation for an eye.” The Rav replied that the Torah is telling us that to purposely maim someone, to sever a member of his body is a despicable act, including an affront to a human being’s dignity. Some could then say: Ok, I will pay for the damage done. The Torah is warning us that one should extract an eye for an eye in reality, but we do not do it. But on the other hand, no one should take lightly the offense, the hurt, and damage done by maiming a fellow man.

MITSVA: TORAH ORDINANCE IN THIS PARASHA

CONTAINS 24 POSITIVE MITSVOT AND 29 PROHIBITIONS

  1. 42.Exodus 21:2 Laws Concerning a Hebrew Slave
  2. 43.Exodus 21:8 Marital status of a Hebrew slave
  3. 44.Exodus 21:8 Redemption of a Hebrew slave
  4. 45.Exodus 21:8 Whoever buys a Hebrew slave from his father will not be able to sell it
  5. 46.Exodus 21:10 Do not diminish or deny the wife: food, clothing, marital rights
  6. 47.Exodus 21:12 The court must execute by strangulation the one who deserves this form of death
  7. 48.Exodus 21:15 Do not hit the father or mother who deserves this form of death
  8. 49.Exodus 21:18 Punishment Laws
  9. 50.Exodus 21:10 The court must execute by the sword the one who deserves this form of death
  10. 51.Exodus 21:18 Court obligation to award damages caused by domestic animals
  11. 52.Exodus 21:28 Do not eat from the ox sentenced to be stoned
  12. 53.Exodus 21:33 Obligation of the court to award damage caused by a well
  13. 54.Exodus 21:37 Court required to impose payment on the thief
  14. 55.Exodus 22:4 Court required to impose damage caused by a pet by pasting or trampling
  15. 56.Exodus 22:5 Court required to award fire damage
  16. 57.Exodus 22:6 Court required to award payment to a custodian
  17. 58.Exodus 22:8 Court required to award both litigants
  18. 59.Exodus 22:9 Court required custody of payments or other custody
  19. 60.Exodus 22:13 Court required to adjudicate the case of the person borrowing an item for use
  20. 61.Exodus 22:15 Court required to adjudicate the case of a seducer
  21. 62.Exodus 22:17 Not allowing sorceress to live
  22. 63.Exodus 22:20 Do not verbally oppress the one who converts to Judaism
  23. 64.Exodus 22:20 Do not deceive the one who converts To Judaism in cases of property
  24. 65.Exodus 22:21 Do not mistreat an orphan or widow
  25. 66.Exodus 22:24 Lending the poor
  26. 67.Exodus 22:24 Do not insist on the payment of the debt to the poor who have no resources to pay
  27. 68.Exodus 22:24 Do not help the lender or creditor execute an interest loan
  28. 69.Exodus 22:27 Don’t curse the judge
  29. 70.Exodus 22:27 Don’t curse the Name of God
  30. 71.Exodus 22:27 Don’t curse the ruler
  31. 72.Exodus 22:28 Do not set aside tithing in the wrong order
  32. 73.Exodus 22:30 Do not eat from an animal treifah
  33. 74.Exodus 23:1 Do not hear a plea in court if the opposite litigant is not present
  34. 75.Exodus 23:1 The sinner should not bear witness
  35. 76.Exodus 23:2 A capital punishment case should not be convicted by a single judge majority
  36. 77.Exodus 23:2 The judge who argues innocence in the case of capital punishment should not then argue culpability
  37. 78.Exodus 23:2 Follow the majority in legal decisions
  38. 79.Exodus 23:3 No mercy should be shown for the poor during the trial
  39. 80.Exodus 23:5 Remove a heavy load from neighbor’s animal
  40. 81.Exodus 23:6 Do not pervert justice in the case of a sinner
  41. 82.Exodus 23:7 Not to decide on a capital punishment case by way of probabilities
  42. 83.Exodus 23:8 The judge should not receive bribery
  43. 84.Exodus 23:11 The obligation of Shemita, to leave the product of the land without an owner in the Sabbath year (seventh year)
  44. 85.Exodus 23:12 Rest on Shabbat
  45. 86.Exodus 23:13 Do not swear by summoning an idol
  46. 87.Exodus 23:13 Do not lead the Jewish people to idolatry
  47. 88.Exodus 23:14 Bring offerings to the Holy Temple on the festivities
  48. 89.Exodus 23:18 Do not make the offering of Pesach while still possessing chamets
  49. 90.Exodus 23:18 Not allowing parts of Pesach’s offering to remain for the following morning
  50. 91.Exodus 23:19 Bringing the Bikurim (first fruits) to the Temple
  51. 92.Exodus 23:19 Do not cook meat in milk
  52. 93.Exodus 23:32 Do not deal with the 7 nations to be eradicated from the Land of Israel, nor with idolaters
  53. 94.Exodus 23:33 Do not allow idolaters to settle in the Land of Israel
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ESTOY MUY ORGULLOSO DEL ESTADO DE ISRAEL

Estoy muy orgulloso del Estado de Israel y al mismo tiempo me entristece que en la actualidad no existan relaciones diplomáticas formales entre el Estado de Israel y Venezuela.

Estoy muy orgulloso del Estado de Israel especialmente al recordar que cuando era joven en Lima Perú y miembro de Betar, me mantuve vigilante durante una hora junto a su fotografía cubierta de negro cuando Vladimir Zabotinsky z’l falleció en 1940.

Estoy muy orgulloso del Estado de Israel especialmente cuando recuerdo que en 1948 en “Yeshiva University” algunos estudiantes mayores desaparecerían por la noche y la razón fue que estaban empacando armamento checoslovaco para ser enviado a Israel para la batalla por la Independencia.

Estoy muy orgulloso del Estado de Israel porque abrió sus puertas a la inmigración judía que a través de “Jok Hashevut” otorgó el derecho y el privilegio de la ciudadanía israelí. Si bien el resultado de la Segunda Guerra Mundial fue determinado por las grandes potencias de la época, el destino del pueblo judío podría haber sido diferente, seguramente en el número de víctimas, si hubiera habido entonces un Estado independiente de Israel.

Estoy muy orgulloso del Estado de Israel cuando en 1976 se envió una misión a Entebbe, Uganda, para rescatar a los ciudadanos y judíos que no eran ciudadanos israelíes, que habían sido tomado como rehenes por terroristas con la aprobación de las autoridades locales. Yonatan Netanyahu z’l cayó trágicamente en esta misión que demostró que Israel no permitirá que los judíos sean discriminados, porque todos los demás pasajeros de este vuelo de Air France habían sido liberados. Fue una misión valiente, que también demostró desesperación debido a los peligros involucrados en el aterrizaje de una misión de rescate en territorio hostil. Recuerdo que el mismo tipo de avión se estrelló mientras intentaba aterrizar en tiempo tormentoso en las Islas Azores en esos días. Este avión que no dejó sobrevivientes llevaba al grupo coral de la “Universidad Central de Venezuela” por quienes celebramos un servicio conmemorativo en mi sinagoga de Caracas. Contraste los peligros de una visita amistosa con la temeridad de la misión israelí. Contraste la indiferencia del resto del mundo, con la actitud de Israel que respondió con valor. No hay duda de que después del Holocausto, existe el juramento “never again” que proclama que la sangre judía no puede fluir libremente. Israel es el garante.

Estoy muy orgulloso del Estado de Israel por su crecimiento en los campos intelectual y cultural, sus logros en las actividades económicas y de innovación. La conversión de la tierra desértica en jardines es ejemplar.

Estoy muy orgulloso del Estado de Israel porque todos sus ciudadanos tienen los mismos derechos bajo la ley que no permite la discriminación entre judíos, árabes, cristianos, musulmanes. A pesar de las calumnias de antisemitas y tiranos en sentido contrario.

Estoy muy orgulloso del Estado de Israel, que recibió el apoyo de toda América Latina en el momento en que proclamó su independencia.

Estoy muy orgulloso del Estado de Israel porque es una nación basada en la salvaguardia de los “Derechos Humanos” que no se pueden poner en peligro y, por lo tanto, su gobierno y su población se identifica con los valores de todas las demás naciones democráticas del mundo.

Estoy muy orgulloso del Estado de Israel porque a pesar de que hay aquellos que sostienen que los estados no tienen amigos, sólo tienen intereses; Israel debe ser diferente porque se construyó encima de una herencia de ética y moralidad que se remonta a más de tres milenios. El Estado moderno de Israel fue fundado en 1948, pero la nación judía ha existido durante siglos sirviendo de ejemplo para la humanidad.

Estoy muy orgulloso del Estado de Israel y saludo al Primer Ministro Benjamin Netanyahu por haber reconocido públicamente a Juan Guaidó como presidente legítimo de Venezuela, porque el actual régimen llegó al poder por medio de elecciones fraudulentas. De hecho, la mayoría de los países democráticos negaron la validez de estas elecciones. En la actualidad, existe sólo una Asamblea Nacional legítima en Venezuela elegida por votación popular en 2015 y presidida por Juan Guaidó.

Estoy muy orgulloso del Estado de Israel y no entiendo por qué no se ha respondido a la carta de Juan Guaidó dirigida al Primer Ministro Netanyahu el 27 de enero de 2019 expresando el deseo de establecer inmediatamente relaciones políticas y diplomáticas con el respectivo nombramiento de representantes.

Estoy muy orgulloso del Estado de Israel porque valora lo justo por encima del poder, la libertad por encima de la tiranía, la moral por encima de los intereses materiales.

Estoy muy orgulloso del Estado de Israel y, por lo tanto, insto a la Knesset y al Poder Ejecutivo a que tomen las medidas necesarias para restablecer las relaciones diplomáticas plenas entre el Estado de Israel y el Gobierno de Venezuela dirigido por Juan Guaidó.

Estoy muy orgulloso del Estado de Israel y siento enorme orgullo como judío y ciudadano venezolano, haber sido nombrado Embajador de Venezuela en Israel después de servir como Rabino Mayor de la “Unión Israelita de Caracas” durante 44 años.

Estoy muy orgulloso del Estado de Israel y siempre seguiré orgulloso tanto de Israel como de Venezuela y especialmente de sus valientes pueblos. 

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I AM VERY PROUD OF THE STATE OF ISRAEL

I am very proud of the State of Israel and at the same time I feel saddened that at present there are no formal diplomatic relations between the State of Israel and Venezuela.

I am very proud of the State of Israel especially when I remember that as a youngster in Lima Perú and a member of Betar, I stood guard for one hour when Vladimir Zabotinsky z’l passed away in 1940 next to his photograph draped in black.

I am very proud of the State of Israel especially when I remember that in 1948 at Yeshiva University some older students would disappear at night and the reason, we learned, was that they were packing Czechoslovakian armament to be sent to Israel for the battle for Independence.

I am very proud of the State of Israel because it opened its doors to Jewish immigration who through “Chok Hashevut” obtained the right and privilege of Israeli citizenship. While the outcome of the Second World War was determined by the great powers of that time, the fate of the Jewish people might have been different, surely in the number of victims, had there been then an independent State of Israel.

I am very proud of the State of Israel when in 1976 a mission was sent to Entebbe, Uganda, to rescue the Israeli citizens and Jews who were not Israeli citizens, that were being held hostage by terrorists with the approval of the local authorities. Yonatan Netanyahu z’l tragically fell in this mission that proved that Israel will not permit that Jews be discriminated, because all other passengers of this Air France flight had been set free. It was a courageous mission, that also showed desperation because of the dangers involved in landing in hostile territory in a mission of rescue. I remember that the same kind of airplane crashed while trying to land in stormy weather in the Azores Islands around those days. This aircraft that left no survivors was carrying the choral group of the “Universidad Central de Venezuela” for whom we held a memorial service in my synagogue in Caracas. Contrast the perils of a friendly visit with the temerity of the Israeli mission. Contrast the indifference of the rest of the world, with the attitude of Israel that responded with valor. Because after the Holocaust, Jewish blood can no longer flow freely. Israel is the guarantor.

I am very proud of the State of Israel because of its growth in the intellectual and cultural fields, accomplishments in its economic and innovation endeavors. The conversion of desert land into gardens is exemplary.

I am very proud of the State of Israel because all its citizens have equal rights under the law which does not permit discrimination between Jew, Arab, Christian, Muslim. Notwithstanding the calumnies of anti-Semites and tyrants to the contrary.

I am very proud of the State of Israel which received the support of all of Latin America at the time it proclaimed its independence.

I am very proud of the State of Israel because it is a nation based on safeguarding “Human Rights” which cannot be compromised and, therefore its government and population identify with the values of all other democratic nations in the world.

I am very proud of the State of Israel because even though there are those who maintain that states do not have friends, they only have interests; Israel must be different because it was built upon a heritage of ethics and morality that dates back to more than three millennia. The modern State of Israel was founded in 1948, while the Jewish nation has been in existence for centuries serving as an example for humanity.

I am very proud of the State of Israel and salute Prime Minister Benjamin Netanyahu for having publicly recognized Juan Guaidó as the legitimate president of Venezuela, because the present regime came to power by way of fraudulent elections. As a matter of fact, most democratic countries denied the validity of these elections. At present, there is only one legitimate National Assembly elected by popular vote in 2015 and presided by Juan Guaidó.

I am very proud of the State of Israel and fail to understand why the letter of Juan Guaidó addressed to Prime Minister Netanyahu on January 27, 2019 expressing the desire to immediately establish political and diplomatic relations with the respective appointment of representatives, has not been answered.

I am very proud of the State of Israel and, therefore, assume that it values right above might, freedom above tyranny, morality above material interests.

I am very proud of the State of Israel and, therefore, call upon the Knesset and the Executive branch to take the necessary steps to restore full diplomatic relations between the State of Israel and the Government of Venezuela led by Juan Guaidó.

I am very proud of the State of Israel and feel an enormous sense of Jewish pride when, as a Venezuelan citizen, I was appointed Ambassador of Venezuela to Israel after having served as Chief Rabbi of the “Unión Israelita de Caracas” for 44 years.

I am very proud of the State of Israel and will always continue to be proud of both Israel and Venezuela and especially of their courageous people.

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THE INDISOLUBLE KNOT: MORALITY AND RELIGION

YITRO

Exodus XVIII – XX

The last verses of previous readings of the Torah relate some of the details of the warfare between the Hebrews and the Amalekites. Yehoshua is chosen to direct the combat. Moshe, his brother Aharon, and his nephew Chur climb a mound from which they witness the battle. The text says, “When Moshe raised his arm, Israel was victorious; and when he lowered it, Amalek was the victor. ” The Talmud questions: Can the arms of Moshe decide a victory? According to the Talmud, the teaching is that when the people have their sight upward, towards the celestial and the transcendental, which means when the people are aware of their responsibility to tradition and mitzvot, then they are victorious.

But when we worry about the mundane and immediate and forgets the Brit, which is the pact we made with the Creator, our enemies are the victors. From that moment on, Amalek becomes the prototype of the Jewish people’s gratuitous enemy. Centuries later, Haman, the villain of the Book of Esther, will be identified as a descendant of Amalek. The history of humankind will testify that Amalek was present in every generation. We emerged victorious from some of the encounters. We won some battles. But even with the establishment of Medinat Israel, the war continues. Amalek does not rest, and therefore we must remain alert at all times.

Yitro, Moshé’s father-in-law, who lends his name to our weekly reading, hears the echo of his exploits and heads out into the desert to meet the Hebrew people. He is accompanied by his daughter Tsiporah, Moshe’s wife, with her two sons, Gershom and Eliezer. These two sons quickly disappear from the biblical text. They play no role in the history of the people. Perhaps we learn that leadership is not hereditary. You have to obtain it on your own merit. The story’s key characters tend to neglect their children because all their actions and concerns are directed and focused on the transcendental goals outlined.

Vayichad Yitro, Yitro is happy to hear the account of the exploits of his son-in-law Moshe and of God’s kindness to the Jewish people in bringing him out of slavery. Although the apparent meaning of our text is that Yitro rejoiced at the news of the exodus of our ancestors from Egypt, our Chachamim suggest that his joy was not complete. It was overshadowed by the death of the Egyptians in the waters of the Red Sea. And apparently he also identified with them.

In a way, our tradition also echoes this fact by pointing out that God did not allow the full Hallel to be sung on the last 6 days of Passover when “those who were also created by His ‘hands’,” a reference to the Egyptians, were drowning in the sea at that time. Why do our Chachamim consider that Yitro’s joy was not complete, when the biblical text does not refer to this? Perhaps, in the opinion of our Chachaim, it is very difficult to rejoice fully with the success of others.

In our daily life we can verify that total identification with the happiness and good fortune of another person is limited to a mother, father, wife, or an unusual friend. The best student in the class is not necessarily the most popular. Envy usually appears when we are in the presence of the good fortune of another.

Yitro recognizes that his son-in-law Moshe dedicates enormous energy to teaching, answering people’s questions and administering justice. Yitro recommends that Moshe select a group of people who possess certain ethical attributes to assist him in this task. What were these qualities?

The chosen people had to be Anshei chayil, “strong warriors”, which according to the commentator Rashi, means they had to be economically independent people so that their failures were not compromised by any material pressure. The second quality required is Yirei Elohim, “God fearing “, because in the Jewish tradition, although the notion of “not stealing” makes social sense, it represents at the same time a religious imperative. The next requirement is that they be Anshei emet, “people who tell the truth.” Rashi comments that by being responsible and consistent with their word, there would be confidence in their verdicts. The last quality mentioned in the biblical text is Sonei batsa, “who detest bribery.” The aforementioned qualities will serve, in the future, as the basis for selecting the members of the Sanhedrin, the court of the 71 that will serve as the highest religious authority.

Chapters XIX and XX of Exodus contain the account of the preparations at the foot of Mount Sinai and the revelation of the Divine Will contained in the Ten Commandments. The Western world has recognized that these commandments serve as the moral foundation for society. Likewise, in the Jewish tradition there are expositors of the biblical text who find in these commandments the genesis of all the other mitsvot of the Torah. Apparently, at the time of the Beit HaMikdash, which is the Temple of Jerusalem, the reading of these Ten Commandments was part of the Shema Israel liturgy, the affirmation of the existence of the One and only God.

Those who questioned the legitimacy of the remaining text of the Torah argued that only the Ten Commandments had been incorporated into the ritual. The Chachamim then decided to eliminate the daily recitation of the Ten Commandments to avoid doubt, by inference, about the veracity of the rest of the Torah text. However, to this day, there are those who individually recite the Ten Commandments at the conclusion of the morning religious service.

The first of the Ten Commandments is actually an affirmation, because it reads like this, “I am God, your God, who brought you out of the land of Egypt, out of the house of bondage.” According to Rambam this statement is, at the same time, a commandment, because it assumes faith in the existence of God. This command identifies God as the One who brought us out of Egypt.

The biblical text could have chosen to identify God differently, for example, as the one who created the universe. But in this eventuality, it could have been concluded that God created the universe so that it behaved in accordance with certain established laws and then abandon it to its own destiny. Rather, by pointing out that it was God who rescued our ancestors from the house of slavery, gives testimony that God intervenes in history.

God continues to be actively interested in the process of development of humanity and responds to certain events. When our forefathers implored God to relieve them from the excessive yoke of slavery, He listened and acted. Otherwise, what would be the point of praying, if God refrains from intervening in the development of earthly events?

The Ten Commandments were engraved on Two stone Tablets. The first 5 refer to the relationship between man and God. The last 5 are aimed at the relationship among human beings. The fifth commandment, the one that instructs us to honor father and mother, serves as a bridge between the 2 groups, because our parents are our “creators”. It is worth asking then, which ones are more important? Does the relationship between man and God have a higher hierarchy than those that regulate responsibilities between men?

In the Jewish conception, when one refrains from murdering another human being, he is also complying with a Divine instruction. Thus, the mitsva of “you shall not kill”, which has to do with the relationship with another human being, is linked at the same time with duty towards God, because it was that God who ordered it. Therefore, it is erroneous to think that tefillin and tallit, kashrut and Shabbat are the sum total of Judaism. Of course, it is impossible to overemphasize the importance of these elements in the framework of the Jewish tradition. But we must always bear in mind that Bein adam lachavero, the relationships between man and his neighbor, are religious norms that are equally essential and fundamental for the well-being of society.

The fourth commandment that promulgates the right to a day of rest is revolutionary. The Romans held that men were born for certain roles. The patricians to rule, and the commoners to work. The notion of mandatory rest was incompatible with the prevailing slave structure. The Torah bases this law on God’s rest in the act of creation. God created the world in 6 days and on the seventh, Shabbat, He rested, and then sanctified that day. Therefore, we humans must also do likewise.

In this way, the Bible teaches that the weekly Sabbath’s notion is an integral part of the creation of the world. Shabbat was not enacted for a particular group. Shabbat goes beyond humanity’s limits because including animals must also enjoy that day of rest. The social conscience manifested by the prophets of those millennia, which have an echo in our contemporary endeavors, is a direct result of these chapters’ spirit.

MITSVAH: ORDINANCE OF THE TORAH IN THIS PARASHA

CONTAINS 3 POSITIVE MITSVOT AND 14 PROHIBITIONS

25 Exodus 20: 2 Belief in the existence of God

26 Exodus 20: 3 Do not believe in any other god other than God

27 Exodus 20: 4 Do not make neither sculptures nor images (of gods)

28 Exodus 20: 5 Do not bow down or serve these images

29 Exodus 20: 5 Do not worship an idol according to the way it is usually done

30 Exodus 20: 7 Do not swear in vain (pronouncing the Name of the Eternal)

31 Exodus 20: 8 Verbally sanctify Shabbat

32 Exodus 20:10 Do not to do any work on Shabbat

33 Exodus 20:12 Honor father and mother

34 Exodus 20:13 Do not murder an innocent person

35 Exodus 20:14 Do not commit adultery

36 Exodus 20:15 Do not kidnap a Jew

37 Exodus 20:16 Do not bear false witness

38 Exodus 20:17 Do not covet what belongs to another

39 Exodus 20:23 Do not make human shaped sculptures, even as an ornament

40 Exodus 20:25 Do not build an altar with carved stones

41 Exodus 20:26 Do not go up to the altar by steps (but by a ramp)

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EL NUDO INDISOLUBLE: MORAL Y RELIGIÓN

YITRÓ

Éxodo XVIII – XX

Los últimos versículos de lecturas anteriores de la Torá relatan algunos de los pormenores del enfrentamiento bélico entre los hebreos y los amalekitas. Yehoshúa es elegido para dirigir el combate. Moshé, su hermano Aharón y su sobrino Jur escalan un montículo desde el cual presencian la batalla. Dice el texto, “y cuando Moshé levantaba su brazo, Israel era victorioso; y cuando lo bajaba, Amalek era el victorioso”. Comenta el Talmud: ¿acaso los brazos de Moshé pueden decidir una victoria? La enseñanza es, según el Talmud, que cuando el pueblo tiene su vista hacia arriba, hacia lo celestial y lo trascendental, mejor dicho, cuando el pueblo está consciente de su responsabilidad con la tradición y con las mitsvot, entonces es victorioso. 

Pero cuando se preocupa de lo mundano e inmediato y olvida el brit, que es el pacto que cerró con el Creador, entonces sus enemigos son los victoriosos. Amalek, desde aquel momento en adelante, se convierte en el prototipo del enemigo gratuito del pueblo judío. Siglos más tarde se identificará a Hamán, el villano del Libro de Ester, como un descendiente de Amalek. La historia de la humanidad dará testimonio de que Amalek estuvo presente en cada generación. Salimos victoriosos de algunos de los encuentros. Ganamos algunas batallas. Pero aun con el establecimiento de Medinat Israel, la guerra continúa. Amalek no descansa y por tanto debemos mantenernos alerta en todo momento.

Yitró, el suegro de Moshé que presta su nombre a nuestra lectura semanal escucha el eco de las hazañas de su yerno y se dirige al desierto para encontrarse con el pueblo hebreo. Lo acompañan su hija Tsiporá, la esposa de Moshé, con sus dos hijos, Gershom y Eliézer. Estos dos hijos desaparecen rápidamente del texto bíblico. No desempeñan ningún rol en la historia del pueblo. Aprendemos tal vez que la condición de líder no es hereditaria. Hay que obtenerlo por mérito propio. Los personajes claves de la historia tienden a descuidar a sus hijos, porque todas sus iniciativas y preocupaciones están dirigidas y centradas en las metas trascendentales que se trazan.

Vayíjad Yitró, Yitró se alegra al escuchar el relato de las hazañas de su yerno Moshé y por las bondades de Dios con el pueblo judío al sacarlo de la esclavitud. A pesar de que el aparente sentido de nuestro texto es que Yitró se alegró con la noticia del éxodo de nuestros antepasados de Egipto, nuestros jajamim sugieren que su alegría no fue completa. Se vio opacada por la muerte de los egipcios en las aguas del Mar Rojo. 

En cierta forma, nuestra tradición también se hace eco de este hecho al señalar que Dios no permitió que se cante el Halel completo en los últimos seis días de Pésaj cuando “lo hecho por sus manos”, que era una referencia a los egipcios, que igualmente habían sido creados por El, se ahogaban en aquel momento. ¿Por qué consideran nuestros jajamim que la alegría de Yitró no era completa, cuando el texto bíblico no hace alusión a esto? Tal vez, en opinión de nuestros jajamim es muy difícil alegrarse a cabalidad con el éxito del prójimo. 

En nuestra vida cotidiana podemos constatar que la identificación total con la felicidad y la buenaventura de otra persona está limitada a la madre, al padre, a la esposa, o a un amigo extraordinario. El mejor alumno de la clase no es necesariamente el más popular. La envidia suele aparecer cuando estamos en presencia de la buena fortuna de otro.

Yitró reconoce que su yerno Moshé dedica enormes energías a la enseñanza, a responder a las interrogantes del pueblo y al ejercicio de la justicia. Yitró le sugiere a Moshé que seleccione un grupo de personas poseedoras de ciertos atributos que puedan asistirle en sus tareas. ¿Cuáles eran estas cualidades? 

Las personas escogidas tenían que ser anshei jáyil, “guerreros fuertes”, las que según el comentarista Rashí, tenían que ser personas económicamente independientes para que sus fallas, no se vieran comprometidos por ninguna presión material. La segunda cualidad requerida es yirei Elohim, “temerosos de Dios”, porque en la tradición judía, aunque la noción de “no robar” tiene un gran sentido social, ésta representa al mismo tiempo un imperativo religioso. El siguiente requisito es que sean anshei emet, “gente que dice la verdad”. Rashí comenta que al ser ellos responsables y consecuentes con su palabra, se tendría confianza en sus veredictos. La última cualidad mencionada en el texto bíblico es sonei batsa, “detestan el soborno”. Las cualidades citadas servirán de base para escoger a los integrantes del Sanhedrín, la corte de los setenta que servirá, posteriormente, como máxima autoridad religiosa.

Los capítulos XIX y XX del Éxodo contienen el relato de los preparativos al pie del Monte Sinaí y la revelación de la Voluntad Divina contenida en los Diez Mandamientos. El mundo occidental ha reconocido que estos mandamientos sirven de fundamento moral para formar una sociedad. Igualmente, en la tradición judía hay expositores del texto bíblico que encuentran en estos mandamientos, la génesis de todas las otras mitsvot de la Torá. Aparentemente, en la época del Beit HaMikdash, que es el Templo de Jerusalem, la lectura de estos Diez Mandamientos formaba parte de la liturgia de Shemá Israel, “Escucha Israel” que es la afirmación de la existencia de un solo Dios. 

Aparecieron entonces los que cuestionaron la legitimidad del texto restante de la Torá. Su argumento se basó en el hecho de que únicamente los Diez Mandamientos habían sido incorporados al ritual. Los jajamim decidieron entonces eliminar la recitación diaria de los Diez Mandamientos para evitar la duda, por inferencia, acerca de la veracidad del resto del texto de la Torá. Sin embargo, hasta el día de hoy, hay quienes recitan, individualmente, los Diez Mandamientos al concluir el servicio religioso de las mañanas.

El primero de los Diez Mandamientos, es en realidad una afirmación, porque reza así, “Yo soy Dios, tu Dios, que te sacó de la tierra de Egipto, de la casa de la servidumbre”. Según Rambam esta afirmación es, al mismo tiempo, un mandamiento, porque asume una fe en la existencia de Dios. Este mandamiento identifica a Dios, como aquel que nos sacó de Egipto. 

El texto bíblico pudiera haber optado por identificar a Dios de manera diferente, por ejemplo, como el que creó el universo. Pero en esta eventualidad se hubiera podido concluir que Dios creó el universo para que éste se comportara de acuerdo con ciertas leyes establecidas y luego abandonarlo a su propio destino. En cambio, al señalar que fue Dios quien rescató a nuestros antepasados de la casa de la esclavitud, equivale a afirmar que Dios interviene en la historia. 

Dios continúa activamente interesado en el proceso de desarrollo de la humanidad y responde a ciertos hechos. Cuando nuestros antepasados imploraron a Dios que los aliviase del yugo excesivo de la esclavitud, El los escuchó y actuó. En caso contrario, ¿qué sentido tendría rezar, si Dios se abstiene de intervenir en el desarrollo de los sucesos terrenales?

Los Diez Mandamientos fueron grabados sobre dos tablas de piedra. Los primeros cinco hacen referencia a la relación entre el hombre y Dios. Los últimos cinco tienen como objetivo la relación entre los seres humanos. El quinto mandamiento, el que nos encomienda honrar padre y madre, sirve de puente entre los dos grupos, porque nuestros padres son nuestros “creadores”. Cabe preguntar entonces, ¿cuáles son más importantes? ¿Acaso la relación entre el hombre y Dios tiene mayor jerarquía que los que regulan las responsabilidades entre los hombres? 

En la concepción judía, cuando uno se abstiene de asesinar a otro ser humano, está cumpliendo también con una instrucción Divina. Así, la mitsvá de “no matarás”, que tiene que ver con la relación con otro ser humano, está ligada al mismo tiempo con el deber hacia Dios, porque fue ese Dios quien lo ordenó. Por tanto, es un error pensar que tefilín y talit, kashrut y Shabat son la suma total del judaísmo. Desde luego, no hay cómo destacar suficientemente la importancia de estos elementos en el marco de la tradición judía. Pero hay que tener siempre presente que bein adam lajaveró, que son las relaciones entre el hombre y su prójimo, son normas religiosas que son indispensables y fundamentales para el bienestar de toda sociedad.

El cuarto mandamiento que promulga el derecho a un día de descanso es revolucionario. Los romanos sostenían que los hombres nacían para ciertos roles. Los patricios para mandar y los plebeyos para trabajar. La noción de un descanso obligatorio era incompatible con la estructura esclavista reinante. La Torá basa esta ley en el descanso de Dios en el acto de la creación. Dios creó el mundo en seis días y en el séptimo, Shabat, descansó, y luego santificó ese día. 

De esa manera la Biblia enseña que la noción del día de descanso semanal es una parte integral de la creación del mundo. El Shabat no fue promulgado para un grupo particular. El Shabat va más allá de los límites de la humanidad, porque los animales también deben gozar de ese día de descanso. La conciencia social manifestada por los profetas de esos milenios, y que tienen eco en nuestro quehacer contemporáneo, son resultado directo del espíritu de estos capítulos.

MITSVÁ: ORDENANZA DE LA TORÁ EN ESTA PARASHÁ

CONTIENE 3 MITSVOT POSITIVAS Y 14 PROHIBICIONES

  1. 25.Éxodo 20:2 Creer en la existencia de Dios
  2. 26.Éxodo 20:3 No creer en ningún otro dios diferente a Dios
  3. 27.Éxodo 20:4 No hacer ni esculturas ni imágenes (de dioses)
  4. 28.Éxodo 20:5 No postrarse ni servir estas imágenes
  5. 29.Éxodo 20:5 No adorar un ídolo de acuerdo con la forma en que se acostumbra a adorarlo (ni adorarlo de ninguna otra forma)
  6. 30.Éxodo 20:7 No jurar en vano (pronunciando el Nombre del Eterno)
  7. 31.Éxodo 20:8 Verbalmente santificar el Shabat
  8. 32.Éxodo 20:10 No hacer ningún trabajo en Shabat
  9. 33.Éxodo 20:12 Honrar a padre y madre
  10. 34.Éxodo 20:13 No asesinar una persona inocente
  11. 35.Éxodo 20:14 No cometer adulterio
  12. 36.Éxodo 20:15 No secuestrar un judío
  13. 37.Éxodo 20:16 No dar testimonio falso
  14. 38.Éxodo 20:17 No codiciar lo que pertenece a otro
  15. 39.Éxodo 20:23 No hacer esculturas con forma human, incluso como ornamento
  16. 40.Éxodo 20:25 No construir un altar con piedras labradas
  17. 41.Éxodo 20:26 No subir al altar por gradas (sino por una rampa)
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HISTORICAL MEMORY AND CONSCIENCE

BESHALACH

Exodus XIII, 17 – XVII

n the previous chapters we read about the first collective Divine mandate that our ancestors received, and which is known by the first words of this HaChodesh haze, “this month”. It is remarkable that this first ordinance contains an indication of time, an element that will play a determining role in the Jewish tradition. In Judaism the calendar is an indispensable instrument.

As we have been noting, our tradition is emphatic in terms of the importance of time and change and therefore of development and growth. The ordinance that is promulgated in Nisan, the month in which they will leave Egypt and a date that will be commemorated in subsequent generations, requires the choice of a ram that must be cooked directly on the fire and consumed on the night of the fourteenth of that month.

That fourteenth day is called Pesach, like the ram that has to be slaughtered before being ingested. It was necessary to paint the door lintels with the blood of this ram, while the meat was consumed with Matsa, unleavened bread, and Maror, bitter herbs. During this meal, the belts had to be placed on the hips, the shoes shod and the sticks in the hands to be able to immediately undertake the Exodus from Egypt.

Even today, there are those who, during the celebration of the Seder, the ritual dinner at the Seder, put on their belts and, with a cane in their hands, relive the moment before the exodus. According to this, our ancestors already ate, during that night, Matsa with meat from the ram. Then they would eat Matsa again in the desert, because in their haste to get out of Egypt, they could not wait for the dough to ferment, in the preparation of bread.

The biblical text refers to the date of the exodus as Chag haMatsot, “the feast of the matsa“, while in later writings (those that collect the Oral Law) the additional term, Pesach, to which we have already done reference is also used. The varied use of this nomenclature perhaps indicates that the importance of freedom is especially emphasized in the scriptures. The use of the word matsa symbolizes our haste to achieve freedom and to take advantage of the historical moment to achieve it. Pesach, which mainly represents the sacrifice of the same name, indicates that Divine intervention is indispensable for the development of the events that culminated in the exodus.

The Torah points out that God did not lead our ancestors the shortest way to the Promised Land. It was possible that, in the face of real danger, the people would hesitate and might turn back, back to Egypt. The break with Egypt had to be total and, therefore, a detour path was sought in the desert, a path that would last 40 years. Likewise, it was necessary to prepare these tribes, who had been subjected to centuries of slavery, for the conquest of Canaan, for the exercise of sovereignty and self-determination.

While the people were busy preparing for the arduous journey in the desert, acquiring valuables and items that the Egyptians loaned them, Moshe took care of Yosef’s remains. Despite having assumed a key position in the court of Pharaoh, Yosef always maintained his Hebrew identity, and, in his testament, he gave instructions for his remains to be transferred to the ancestral land at the time the people left Egypt. Moshe took care of Yosef’s corpse and in this way teaches the importance of remembering and not forgetting Yosef’s contribution to the well-being of his family, and therefore, that of future generations. This development of historical consciousness will be one of the important characteristics of our uniqueness. 

The inclusion of history as an essential factor of Hebrew identity is manifested, for example, in the case of conversion to Judaism. How can a convert participate during the recitation of the Haggadah, “The Account of the Exodus from Egypt,” on the night of the Seder? Can the convert exclaim, avadim hayinu lefar’o bemitsrayim, “We were the slaves of Pharaoh in Egypt”? After all, neither the convert nor his ancestors were in Egypt. However, the Halacha, which is the universe of Jewish laws, maintains that he must participate in the Seder with all the laws of rigor. Because conversion to Judaism does not consist solely in adopting a faith and submitting to a specific rhythm of conduct and life. Conversion to Judaism, in addition to the adoption of that new faith, includes at the same time incorporation into the Jewish people, the adoption of the historical past of the Jewish people and sharing a common future destiny. 

According to the path traced, it was necessary to cross the waters to reach the desert and definitively abandon the Egyptian limits. What were those waters, which in Hebrew are called Yam Suf? We are not sure. According to some it is the Red Sea and according to others it is the Sea of Reeds. And there is where the first rebellion of our ancestors took place. They asked, “Was there not enough burial place in Egypt that we had to be brought into the desert to die?” The Egyptians pursued them in their chariots and horses and in front of them was the sea. There was no escape. 

According to the Midrash, the young Nachshon ben Aminadav was the first to launch himself to cross the waters that had been miraculously separated by Moshe. Nachshon then becomes the prototype of the person who takes risks, pointing to paths and demonstrating corageous behavior at decisive moments. The rest of the people follow him and when they reach the opposite shore, they see how the waters come together again while the Egyptians perish. 

Moshe and the people erupt in a jubilant song that contains superlative stanzas of poetry, something that is not abundant in the Pentateuch. In the Talmud, a supposed conversation between God and the Hebrew people is recorded, which refers to this victorious episode against the Egyptian persecutors. The Hebrews want to sing praises to God on the anniversary of this victory and God questions them: “Is it possible that while my creatures (a reference to the Egyptians) are drowning in the sea, you consider singing praises to me”? The moral is very important, because it teaches that even our enemies and oppressors also have the Divine image imprinted and are, therefore, deserving of mercy. 

It is probable that from the perspective of time and history the cause of clashes between peoples can be more fully understood. This consideration allows for greater hope of finding solutions compatible with the historical destiny of the Arab and Jewish peoples in conflict during the development of the peace talks. In the desert, food is scarce, and the people complain because they remember, exaggerating the reality of the idealized past, that in Egypt they had pots full of meat and bread to satisfy themselves. God commands that the “bread” descend from heaven to earth. It was a special bread, manna, Man in Hebrew, which according to tradition had the flavor that the diner wanted, except for meat. Every morning manna came down from the sky and the people collected it. This manna had to be consumed on the same day. What was saved for the next day became rotten and inedible. On Fridays, a double portion descended from heaven, which had to be preserved to be consumed on Saturday. To remember this fact, two Challahs, “loaves,” are placed on the table on Friday night that marks the beginning of Shabbat. Saturday was to be a holy day that proclaimed that every living being, including servants, are entitled to a weekly day of rest. 

MITSVA: ORDINANCE OF THE TORAH IN THIS PARASHÁ CONTAINS 1 PROHIBITION 

24. Exodus 16:29 Do not go beyond the limit allowed on Shabbat 

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My friend Willy Bernheim passed

We knew each other for the past 8 years, basically in Park East Synagogue of New York, and especially in the Young Israel of Aventura Florida.
Willy was nearing 100 when he peacefully left us and our heartfelt sympathy goes especially to his beloved wife Lucille and to Paul and Gail, their son and daughter.
Willy was a survivor of the Holocaust and he passed on the eve of the yearly world commemoration of this horror that decimated a third of our people.
Because I was also born in Poland, I was attuned and could identify with the feelings and reactions of survivors. I could not blame anyone for having lost faith, after what was perceived as the “hidden Presence of the Almighty” during this tragic era. I have read and reread many
essays that try to shed light on this theological dilemma without finding a totally satisfying response. My late teacher the Rav, Rabbi Joseph B. Soloveitchik came to the conclusion that it was useless to try to understand the ways of an Infinite Being, His Justice is beyond our comprehension. We cannot question God, we must just repeat Baruch Dayan HaEmet,
“Blessed is He Who is the True Judge”, admitting we cannot fathom His Wisdom, His Judgment.
However, we can react after the fact. Hitler tried and almost succeeded in destroying us. Our answer is to live and not accept death. Hitler assassinated Talmidei Chachamim, we have to produce a greater number of Torah scholars. Hitler decimated us; we have to make all efforts
to increase the number of Jews in the world.
Many of those who returned from Auschitz and the different concentration camps became cynical and developed a distrust of a humankind that remained insensitive, deaf to their suffering. Sadness accompanied them in the years following the War.
There were those who started new families and tried to forget the past, even though nightmares about the past would still haunt them.
Viktor Frankl taught that many of those who survived had a purpose in life, a project they wanted to accomplish in the future. Remained hopeful notwithstanding the sadness and pain of their present.
What was special about Willy? He was an optimist. He never lost faith in humanity.
Willy was a talented artist and had a sensitive soul. He left on canvas many of his past experiences, yet when you spoke to him there was always a smile, a maxim about the goodness of life and promise for the future.

Paul is a dentist and Gail is a lawyer because Willy and Lucille created a Jewish home environment that included love and respect for knowledge and tradition “Naches fun kinder”, “joy from the accomplishments of children”, was translated by Willy to become “Naches mit kinder”, “join with your children in their accomplishments”.
Willy was a joiner, he shared, he enjoyed this world, notwithstanding the pain and deprivation of decades ago. Why? I always felt that we react to decisive moments whether of tragedy or joy with our inner real self. And Willy reacted with the inner joy and gratefulness to God for being alive in what was nevertheless, in his eyes, a wonderful world. His positive views were a reflection of his healthy and wholesome soul.

We will miss Willy’s smile and wonderful humor, but we still will be able to admire his art, and above all remember the goodness that emanated from him. One always walked away feeling better and more positive after conversing with him.
Willy was not a taker. Willy was a giver. And he gave much to all.
נשמתו צרורה בצרור החיים