Parshat Shoftim
by Rabbi Avi Billet
The
shofar sound this past Sunday began the wake-up call of the month of Elul that
reminds us that Rosh Hashana will soon be upon us. As I look back at notes from
previous years, I have found that the commentary of Rabbenu Bachaye on these
coming parshas has found an important place in my own Elul and Teshuvah-focused
experience. This week we will look at one of his important teachings.
In the context of reminding the
Israelite nation not to follow the influence of the necromancers of the nations
that surround you, a seemingly uncharacteristic comment escapes Moshe's lips:
"A prophet from among you, from your brethren, such as myself, will be
whom Hashem your God establishes for you – listen to him [the prophet]." (18:15 )
In Hebrew, the "comment"
is all of one word: "Kamoni," or "such as myself."
Many commentaries suggest that this
comment refers to the previous word "me'achekha" – from your brethren
– that Moshe is saying any prophet you will have will be from the Israelite
nation. Not only that, but unlike some of the "prophets" who were
discussed last week (Chapter 13), he will teach you the ways of God and will
not steer you in the direction of idolatry or the occult, "kamoni" –
meaning "along the lines as I have properly led you."
Rabbenu Bachaye points out, for
example, that one might think "Achekha" includes a prophet from the
children of Eisav or Ishmael. This is another reason why Moshe is clear to say
"Kamoni," only from a direct Israelite lineage.
All these disclaimers are nice, but
the fact remains that if Moshe needed to bring an example, he could have just
as easily used his brother's name, or he could have pointed at Yehoshua as he
did in Bamidbar 27 and Devarim 1 and 3 saying, "A prophet… such as
Yehoshua who will be taking over when I am gone." Why did he say what
seems like a hubris statement – "You'll want a prophet like me"?
After all, if we know Moshe was the humblest of people (Bamidbar 12:3),
certainly this comment is out of character!
Not one to miss an opportunity, the
Baal Haturim notices that "Kamoni" (כמוני) has the same numerical value as
"Anav" (humble) (ענו) (both equal 126). Moshe does not want to say "I
am humble." But he does want to suggest, in code, what is a good quality
of a leader.
Humility is not defined as thinking you are a nobody.
Humility means knowing who you are, and not making a big deal about it. It
means understanding your role, as you understand that you are a nobody in
comparison to God. Most importantly, a humble leader knows that circumstances
have brought him or her to a position that commands respect or is an
inspiration to others, but it's the position which is respected before the
person filling it earns the respect – based on one's deeds.
Rabbenu Bachaye explains Moshe's
word-choice as follows. "The prophet should be like me, meaning he should
follow my precedent. He should not add nor subtract or uproot a single mitzvah
from the Torah, unless he is an established prophet and the specific
circumstance warrants it (eg Elijah bringing sacrifices on Mt Carmel during the
time of the Temple ). Ours is not a
religion in which we believe in Moshe as prophet and leader on account of the
signs and wonders he did. It is all on account of our having heard God's word
directly from Him [at Sinai], as did Moshe. We know it, we were witnesses to
it, as it says (Shmot 19:9), 'Behold I am coming to you in a thick cloud so
that the nation will hear when I speak with you, and they will believe in you
[as My chosen leader] forever.'"
Rabbenu Bachaye quotes Maimonides (Foundations
of the Torah Chapter 8) as the source for his position, and Maimonides
continues the point saying every sign Moshe did was to get them to follow him
to Sinai. But every sign also gets people thinking "Maybe this guy is a
magician." The Sinai experience changed all of that forever.
When Moshe says, "God will
appoint a prophet Kamoni," he is saying "It will be so clear in your
eyes who is a true prophet, because he stands for Torah, is guided by the
Torah, and doesn’t change the Torah." He needs to use himself, and not
Aharon or Yehoshua, as an example, because it was Moshe who was on Sinai. This
is not arrogance. This is knowing and understanding what his role was, is and
remains forever.
Judaism has always been a religion
in which the Written and Oral Torahs are sacrosanct. In different circles, and
across a large spectrum, it has become about many other things. Chumras, how
"frum" you are, what clothes you wear, how you look, where you send
your kids to yeshiva/school, social action, social justice, right wing politics
(more common in observant communities), left-wing politics (more common in
non-observant communities), and "tikkun olam."
The shofar and Elul remind us, as
does Moshe, that we need to look to and follow the examples of leaders and
leadership that help us maintain our focus – a Jewish experience that follows
the model set at Sinai, of a commitment to and observance of God's word, in
which nothing (beyond certain social changes as fitting to the world in which
we live) is added to or subtracted from the Torah.
No comments:
Post a Comment