I TORAH PORTION 1 Paul Borman David Hermelin General Chairman Co-Chairman You Are Cordially Invited Society Rests Upon Matters Of The Heart RABBI IRWIN GRONER Special to The Jewish News T Sixtieth Anniversary Dinner of the to attend the Council of Orthodox Rabbis of Greater Detroit honoring The Honorable Avern Cohn The Council of Orthodox Rabbis pays tribute to Avern Cohn, a renowned Jurist and Community Leader who has honored us with his care, concern and selfless devotion to the Jewish people. Tuesday, May 22, 1990 Renaissance Ballroom Westin Hotel Cocktails at 6:00 p.m. R.S.V.P. 559-5005 Dinner at 7:00 p.m. Couvert $125.00 per person Sponsors Chairmen Marvin Berlin Leonard Borman Sponsors Gustav Berenholtz Marvin Berlin Harold Beznos Max Biber Leonard Borman Paul Borman Hon. Avern Cohn Mrs. Irwin I. Cohn (In Memory of Mrs. Irwin I. Cohn) Steven Z. Cohen Rabbi Naftali Deutsch Joseph Dressner Harry Eisenberg Isidore Eisenberg Leo Eisenberg Sidney Feldman Max Fisher Morris Flail Dr. Phillip Friedman Nathan Goldin Martin Goldman Martin Goodman Seymour Greenstein Samuel Hechtman David Holtzman David Hermelin Dr. Howard Jacobs Mrs. Hannah Karbal Michael Karbal Murray Katz Burton Rosen Paul Kohn Fred Ruby Irving Laker Asa Shapiro Ed. Levy,Jr. Jack Shenkman Dr. Lawrence Soberman, Milgrom Loewenthal & Cooper Families Mrs. Ann Newman Jerome Soble Irving Nusbaum MaX Stollman Martin 011ender Phillip Stollman Royal Oppenheim Marvin Tamaroff Irving Palman Phillip Tewel David Pollack Gary Torgow (In Memory of Morris Selwyn Weiss & Rose Pollack) Dr. Arnold Zuroff Benjamin Rosen Donor Chairman Morris Flatt Dr. Lawrence Loewenthal Nathan Soberman Donors Hyman Beale Jerome Beale Gerald Borsand Michael Egren Franklin J. Ellias Joseph Fetter Melvin P. Foster Al Gamer Max Goldsmith Rabbi Ernest E. Greenfield Samuel Havis Peter Heiman Leonard Herman Herbert Kaufman Dr. Sidney Lesser Sam Novetsky Graham Orley Ronald Rogers Dr. Jack Schwarcz Abraham Selesny Jack Shanfield Michael Solarz Henry Sperber Howard Tapper Morris Weiss Mark Weitz he 19th chapter of the Book of Leviticus is unsurpassed in biblical literature. Part of this week's Torah portion, it ex- presses a moral sublimity and spiritual height that is un- matched. The laws contained here are not simply a duplica- tion of laws described elsewhere, but rather present a new refinement and depth revealing the moral and spiritual foundations of the social order. Thus, the Ten Command- ments contain the fundamen- tal principle "thou shalt not murder." But what is our responsibility when we see our neighbor drowning, or at- tacked by wild beasts, or the victim of a robbery; do we have an obligation to save his life? The 19th chapter of Leviticus declares "Thou shalt not stand by the blood of thy neighbor," a com- prehensive declaration of our responsibility to rescue our neighbor in distress. Consider this verse: "Do not put a stumbling block before the blind." This means don't abuse the ignorance of a man by misleading him because in a metaphorical sense, if he is unaware, he is blind. Don't ex- pose a person who is weak to those temptations that may cause him to sin. The rabbis provided illustrations. Don't lend money to a borrower without witnesses because he may be tempted to deny the loan. Don't leave your valuables lying about in the presence of your servants because in so doing, you are providing them with a great temptation to steal. Don't of- fer a person who has an addic- tion to alcohol his first drink. These are not the kinds of laws one will find on the statute books of Western society, because it is very dif- ficult to establish the act and its intent. It is impossible to bring witnesses and tangible forms of evidence. These are not the sorts of crimes punishable by statute. In- stead, the Torah addresses character, attitude, motive the inner life. This theme finds sublime expression in two exalted rules about the relationship of man and his neighbor. "Do not hate thy neighbor in thy Irwin Groner is senior rabbi of Congregation Shaarey Zedek. heart," and "Thou shalt love thy neighbor as thyself." The Torah does not specify the punishment for violating either of these. The rabbis point out that these are mat- ters that cannot be dealt with in the public arena, for they are "issues of the heart." These imperatives are directed to the conscience. No judge will subpoena you if you violate them; no court will summon you if you disobey them; no earthly punish- ments will be levied upon you. But each of these admo- nitions is linked with the ex- hortation to "fear the Lord" because God alone can judge our conduct. He alone knows the secrets of the soul. Before Him are revealed the dark and mysterious paths of our hopes, fears and intentions. Know, therefore, that in the love or hate of your fellow Achare-Kedoshim: Leviticus 16:1-20:27, Amos 9:7-15. man, in your affection or con- tempt for him, there is One above who exercises judgement. This 19th chapter should lay to rest once and for all a classical libel that holds Judaism to be a religion seek- ing to regulate everything by legislation. This libel has been perpetrated in part by the mistranslation of the word "Torah" as "law." Torah is not law. Torah, if we can translate it at all, means guidance, instruction, teaching. Law and Torah are not synonymous because law cannot answer every phase of life, cannot govern every rela- tionship. What is required ultimately is a moral at- titude, an ethical sensitivity, a mature conscience — all of which are developed and nurtured by a life dedicated to Torah. This fundamental truth needs restatement in our age and to our society. We try to improve human welfare by enacting new laws and devis- ing changes in our legal system. A law can do much, but there are many spheres of life in which it is helpless. Law can compel action or it can exercise restraint, but it cannot develop attitudes. The law is an instrument of great importance, and we should change our system of law in conformity with the needs of