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28
very religion has basic con-
cepts upon which the struc-
ture of its faith is built,
ideas which impart mean-
ing to its practices.
The principle fundamental to
an understanding of the totality
of the Jewish heritage inheres in
the term "mitzvah," often trans-
lated as "commandment," some-
times as "good deed."
It is a mitzvah to affix a
mezuzah on the doorpost of one's
house; to kindle the lights of the
Sabbath; to give charity to those
in distress; to study Torah. A
mitzvah defines that which is
done out of a sense of obligation
to the Almighty, a human re-
sponse to divine command, and
also, our assumption of respon-
sibility to our fellow man.
This perspective is in a great
contrast to the legal order of
Western society. Western law
centers around the concept of
right, while Jewish law address-
es the concept of duty. While
Americans have a Bill of Rights,
Judaism stresses 613 mitzvot or
duties. Judaism declares that we
are to enjoy a right only by ac-
cepting the duties which are its
consequences. When we are
granted a blessing, we assume an
obligation. Thus, when we eat,
we acquire the duty to bless the
source of our food.
This week's sedrah underlines
this truth. When the Torah de-
scribes the rights of marriage, it
simultaneously outlines the oblig-
ations of marriage. Private prop-
erty is a right as ancient as
civilization itself; but at the same
time, the Torah establishes lim-
its on that right. For example, a
creditor has the right to secure a
pledge for his loan from the
debtor.
But, even so, the text declares
that the right is not absolute, for
the creditor has to respect the
feelings of the debtor. Employers
have privileges, but these impose
obligations upon them to provide
remuneration for their workers
in a timely fashion. Each of the
laws in the Torah portion defines
the relationship of rights and
duties.
This principle needs to be re-
affirmed in our time. The right of
parents to enjoy their family im-
plies a duty — to raise their chil-
dren as best they can. If parents
wish to see their children follow
the path of honesty and integrity,
this means that they have a duty
to set such examples for their
children. Children have 'rights to
Irwin Groner is senior rabbi of
Congregation Shaarey Zedek:
develop their individuality and
to be granted those privileges of
nurture and care which should
be accorded all our young. But
these rights must also be accom-
panied by duties which include
respect for others and an aware-
ness of responsibility.
Over the last decade, a trend
has been developing in American
society that has been termed "the
cult of irresponsibility." There are
some among us who insist upon
the recognition of their rights, but
who disregard their correspond-
ing duties. Their statement be-
gins: "I am entitled to this . . . or
that." But when one speaks about
obligations, these people are im-
patient because they want only
life's privileges.
Something is wrong with a
society in which people are so
insistent on securing their rights
they forget that for every right
obtained, a corresponding oblig-
ation is incurred. This truth
needs to be applied in every sec-
Shabbat Ki Teze:
Dueteronomy
21:10-25:19
Isaiah 54:1-55:5.
for of life: between parents and
children; management and labor;
public officials and the electorate.
Finally, the Torah addresses
each Jew. We enjoy the wondrous
privilege of belonging to a "king-
dom of priests and a holy nation,"
of sharing in a tradition of wis-
dom and faith, of moral excellence
and spiritual grandeur.
As we rejoice in our Jewish
privileges, let us assume our
responsibility for the fulfullment
of mitzvot. Thus, shall we
strengthen and advance the Jew-
ish heritage by study and prac-
tice, by service to God and man,
and, thereby, assure the vibrant
future of our glorious past. ill
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caries, - 10 a:m.Tuesdav, three
days prior to issue' ate. ' . '