por tion
Predicting
The
Future
Parshat Reeh, Shabbat Rosh Chodesh:
Deuteronomy 11:26-16:17, Numbers 28:9-
15; Isaiah 66:1-66:24.
F
rom the earliest biblical times,
vulnerability. The commandments are
Judaism — a moral and enlight-
here for us to serve God, not in order to
ened religion based upon an ethi- attempt to have God serve us.
cal monotheism which taught justice,
Hence, the Mishnah teaches that “we
compassion and peace — was forced to are to serve our Master not in order
struggle against idolatrous voodoo and
to receive a reward,” but because it is
magic.
right to serve Him and will ultimately
Apparently, the more myste-
make for a better world — not
rious, uncertain and fragile life
necessarily an easier individual
appeared to be, the greater the
life. Faith is not a guarantee
attraction of individuals who
that my life will be comfortable
claimed a “local telephone”
and cancer-free if I do what
relationship to the Divine or
the Torah commands; faith
the various divinities to read
rather demands faithfulness to
the future and thereby move
God’s desired lifestyle no mat-
aside the curtain of uncer-
ter how difficult or challenging
Rabbi
tainty.
my individual life may be.
Shlomo
Fascinatingly enough, the
Similar to this must be our
Riskin
12th-century commenta-
attitude toward prayer. We
tor Ramban (Nachmanides)
believe in a Higher Being who
admits the possibility that there do
can certainly make the miraculous
exist gifted individuals with what we
occur, but who only guaranteed that
would consider to be prophetic powers. the Jewish people would never be com-
Nevertheless, if such a prophecy is used pletely destroyed, and that eventually
to turn someone away from the laws of
the world will accept a God of Peace
Torah, the soothsayer is considered to
through a message emanating from
be a malevolent idolater.
Jerusalem.
From this perspective, we can readily
Otherwise, in large measure, the
understand why our tradition insists
world operates according to its natural
that “the Torah is no longer in Heaven,” design. Yes, “even if a sword is dangling
so we do not listen to heavenly voices.
at your throat, do not despair of God’s
Our religious-legal system, albeit based
compassion,” but, at that same time, “do
upon a law that we believe to be the
not rely on miracles.” Pray for the best,
word of the Living God, nevertheless
but prepare for the worst.
is interpreted and developed in each
The very practical Talmudic passage
generation predicated upon logically
in Berachot teaches us that “one who
sound principles and analytically sound prays too long and intensively will come
explications.
to a pained heart”; and the Tosafot
Reasoned responsa are open to
commentary interprets this to apply to
scholarly debate, and no one can claim
an individual who expects his prayer
the forensic edge because he heard a
to be answered. What is the repair
voice from Heaven. Hence, the continu- for such a broken heart? queries the
ity of our tradition remains ensured,
Talmud. Occupy yourself in the perfor-
with advance based upon traditionally
mance of the commandments to serve
ordained logic and with no one having
God and try to improve society.
the ability to undermine our sacred
Our religious community must close
texts by a newly revealed addendum or
its ears to future predictions of all
substitute.
sorts, no matter how pious the source.
I believe there is an even more
Ultimately, we have but one Source,
profound reason for our rejection of
and He teaches us that “the secrets are
fortunetellers, even deeply religious for- for the Lord our God alone, and that
tunetellers who do not use their “gifts”
which is revealed — to perform all the
to undermine our tradition.
words of this Torah — is for us and our
Our task is not to second-guess God
children.”
or to use our religion or our religious
leaders to make our lives easier or more Shlomo Riskin is chancellor of Ohr Torah Stone
and chief rabbi of Efrat, Israel.
certain, to remove human doubt or
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September 1 • 2016
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