Change of Heart

In Shulchan Aruch, Orach Chayim 60 we are informed that to fulfill a commandment we are required to have a kind of intentionality called “kavanah.” According to this ruling if we do a commandment, like putting on tzitzit, for instance, without the conscious intention of fulfilling the commandment to put on tzitzit, then we have not actually fulfilled our obligation.

This idea is stated specifically regarding hearing a Shofar blown on Rosh HaShannah in Mishnah, Rosh HaShannah 3:7. If a person lives near a synagogue and hears the Shofar without intending to fulfill the mitzvah, then he is still obligated to listen to the Shofar.

The origin of this commandment is disputed, but most authorities trace it to the Scriptures, rather than to a rabbinical injunction. One of the verses cited in reference to kavanah is Isaiah 29:13, “This people draws near to me with its mouth, and honors me with its lips, but its heart is far from me, and their fear of me is a learned commandment ofmen.” This is especially true of prayer, as Isaiah points out here. God does not only desire our words, but also our hearts, and that we fear Him not because we were told to, but from within ourselves.

God does not desire just that we change our behavior. He desires that our nature and desires be changed.

Kavanah is especially important in ritual commandments, such as prayer. It is easy to lose focus and just do things by force of habit, whether it’s prayer at mealtime or even giving charity. But the Torah goes beyond addressing human behavior to addressing the human condition. Behaviour can only be changed in an enduring way when there is a change of heart.

Freedom

What does the 4^th of July mean to Messianics? A good number of us are American patriots. Many of us are disillusioned with American government, ideals, and cultural values. Do we celebrate? Do we abstain? What are we celebrating? What are we abstaining from?

If it is appropriate to celebrate anything at all, it is certainly appropriate to celebrate the freedom to observe our religious traditions without hinderance. In fact, on the Jewish calendar we have four celebrations of that very thing. Passover, Hanukkah, Purim, and Israeli independence day. So it seems like it would be ironic if we didn’t at least take a moment to remember that the United States has been one of the most friendly countries in history regarding free practice of religion, including Judaism. The ride has had its bumps and we haven’t always been universally accepted, but overall, we’ve been very well accepted.

At the same time, we can be too accepted. The modern American Jew is facing an assimilation problem like never before. This is especially true of Messianics. Where we are so accepted it is easy to forget that we are supposed to be distinct, a city set on a hill, a light to the nations, a kingdom of priests. It seems almost ungrateful to insist on remaining separate from a culture that has been so welcoming, but we should never forget that we have a higher calling. Anyone can blend in, but we can stand out. God desired for us to be outstanding, not average. “Hashem desired, for the sake of (his servant)’s righteousness to make the Torah great and glorious.” (Isaiah 42:21)

We have a long tradition of submitting to civil authorities as far as is reasonable, and I don’t think I need to cite the epistles or the Mishnah where is this made clear, or to retell the story of Esther. We should not forget, though, the advice of R. Shemayah, “Love work; despise lordliness; and do not become overly familiar with the government.” (Mishnah, Pirkei Avoth, 1:10) The sages repeatedly caution us about relying on governors, and the prophets repeatedly warn Israel not to rely on Egypt, because they will not support us in the end.

“So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,” Ephesians 2:19-20 (RSV). We are not primarily citizens of this country. We are primarily citizens of the Kingdom of Heaven. That is where our only loyalty lies. God does not demand our first loyalty, so that our second is for our country. God demands our only loyalty. The Messiah is not our first love, He is our only love.

We should remember that it is not the country or these western laws that make us free, but whom the Son has set free is free in deed! (John 8:36) The sages remind us that as soon as we came out of Egypt we made ourselves slaves to HaShem and His law. True freedom is not what we have here. True freedom is the freedom to dedicate ourselves entirely to serving God.

So when we celebrate the 4^th of July, we should keep in mind we should not celebrate the birth of a nation to which we owe no loyalty. We are not celebrating cultural values that are not ours. We celebrate that we have been welcomed guests, but only guests, with our eyes turned east, with the Temple in our hearts and God’s mercy on our faces.

Help a Brother Out

“When you see the donkey of a person who hates you lying under its burden, keep from leaving it to him, you shall surely release it with him.” Exodus 23:5

At first glance, this doesn’t seem to be very relevant to a country that stopped using donkeys as pack animals a hundred years ago and replaced them with cars and trucks and planes. However, there are a couple of very obvious applications we can get from this.

First of all, we have a general rule that no matter how we feel about a particular individual, we should still help them when they need it. I don’t have to like you, but I do have to give you a ride when your car breaks down. Along these lines the Master tells us, “For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same?” Matthew 5:46-47 (RSV)

Secondly, and maybe more obviously, we are obligated to help others out in general. Following Rav Hillel’s principle of “the light and the heavy,” if we are required to help our enemies, how much more our friends? The example I mentioned before may be the most obvious parallel: what should we do when someone’s car breaks down? We give them a ride. We help them repair it.

The sages of the Mishnah point out (Mishnah, Baba Meisa 2:10) that this law does not require us to help someone who expects us to unload the donkey on our own, we are only required to work alongside them as they unload the donkey. We are also not oblidged to help if the load on the donkey was more than it would normally be able to carry, because it says “its load,” meaning “it’s normal load.” And this is perfectly true. However, the Master does not teach us to do simply what is required of us. He tells us, “If any one forces you to go one mile, go with him two miles.” Matthew 5:41 (RSV)

We should not do only what is required of us. Even if a person has overloaded their donkey, or let’s say their car, we are not required to help them, but R. Yeshua encourages us, as good Hassidim, to do it anyway.

Rebellion

I’m uploading an extra post this week because something in this week’s parsha really struck me as relevant and important. R. Zvi Hersch Kalischer pointed out that a wide range of disaffected factions were involved in Korach’s rebellion. They had nothing in common except for their opposition to Moses and Aaron. As the old saying goes, “the enemy of my enemy is my friend.” Any time we stop defining ourselves positively, by what we do and believe and are, and start defining ourselves negatively, but who we aren’t and what we don’t do or believe, we should take a minute to evaluate.

At the root of Korach’s rebellion lies bitterness, resentment, and pride. We need to be careful of finding these sentiments in ourselves. Korach’s pride is hurt by the fact that he is not chosen to lead, but it is the very quality of pride that makes him unfit for the role, as we know that Moshe Rabbeinu was the most humble man alive (Num 12:3). Afterall, Korach is not wrong about the whole people being holy, but his pride blinded him to the order that HaShem established for governing His Holy People.

There’s nothing wrong with wanting to be right, but we don’t have the privilage of being right until we lose the desire for someone else to be wrong. It’s not that our leaders are infallible, but we should think twice before we attack authorities simply for being authorities. The established order is the established order for a reason.

“For rulers are not a terror to good conduct, but to bad. Would you have no fear of him who is in authority? Then do what is good, and you will receive his approval,” Romans 13:3 (RSV) Likewise, Korach had nothing to fear from Moses and Aaron as long as he was doing what is good.

So let’s slow down, as Messianics especially. How often do we unite only because of a common enemy or enemies? Are we feeding our own ego? Do we have any kind of positive definition? Are we trying to accomplish something in the world, or are we only attacking Moses, the transmitter of the Torah, and Aaron its guardian? If we answer “yes,” we may be in danger of being part of the company of Korach.

Clean Hands and a Pure Heart

The topic for today is a commandment that is essentially d’rabbanan, “from the rabbis.” The practice of washing the hands before eating bread. Although there is some dispute about the origin of this practice, the most common explanation comes from BT Chullin 105a, that it is an extension of the requirement for priests to be ritually pure when they ate the firstfruits offerings.

The practice is to take up a two-handled pitcher (so that your hands don’t touch when you pass it from one hand to the other) in your dominant hand, fill it with water, pass it to the other, and pour the water over your dominant hand first, then switch back, and pour it over the other hand. We pour over each hand at least twice, although most hassidim pour three times. The second time we pour to get the impure water from the previous time off (Mishnah, Yadayim 2:2). We then rub our hands together, hold them at chest height, and make the blessing ending, “and commanded us regarding the washing of hands.” Afterwards, we dry our hands (BT Sotah 4b).

The way this commandment is connected to the Temple service and to the commandment to be holy (BT Berachot 53b), makes it one of the primary ways that we sanctify our regular mealtimes. By associating every ordinary meal with the holiness of the Temple we elevate this mundane event to the height of something sacred, a place where we encounter God in our daily lives.

Many object to this practice on the basis of Mark 7. However, we should read this passage closely. In the first place, verse two only says that some of Rabbeinu Yeshua’s disciples failed to wash. Apparently the Master himself did wash, and so did at least some of his disciples. This would have been a fairly new institution at the time, and so it may not have been universally observed yet. R. Yeshua also never says that we should not observe the ritual of netilat yadaim, but that it should not take priority over more important commandments (vv 9-13). This is a similar position to the one the Master takes on tithing mint, dill, and cumin (another Rabbinic institution) in Matthew 23:23. It is not an invalid practice, but it should not become a point of contention like the Pharisees in question in Mark 7 made it.