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Synagogue Sermon

May 3, 1969

Jewish Mothers: Part II, The Tragic Dimension (1969)

Emor
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The institution of Mother’s Day is predicated on the fact that one good turn deserves another; that mothers, as a general group, bequeath certain gifts to their children, for which they deserve gifts in return. These gifts of mothers are universally acknowledged and acclaimed, but in reality are little understood. Let us, therefore, this morning, attempt to appreciate and evaluate mother’s gifts to her children, and let that appreciation be this pulpit’s gift to all mothers.
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There are many ways of classifying the mitzvot of the Torah. The most popular one is to divide them into two categories: those for which the reason is apparent, and which we would think of even without a specific command in the Torah; and those for which there is no obvious reason, and which we perform only because God willed it. In the Talmud, these two classes are known as hukim and mishpatim. Saadia refers to them by the name of shimiyot and sikhliyot. The rational commandments are almost all ethical in nature. They include such mitzvot as charity, love of neighbor, prohibition of stealing, and so forth. The second category is the ritual law: these include tefillin, shofar, kashrut, and so on.It is in reference to these two categories, the ritual and the ethical commandments, that a great Talmudist who died about 40 years ago, Rabbi Meir Simhah of Dvinsk, in his Meshekh Hokhmah, has made a profound observation that is of great significance to all of us.As we read the Torah, especially the portions of last week and this week, we notice the recurrence of such phrases as Ani Hashem, “I am the Lord,” or Ani Hashem Elokechem, “I am the Lord your God.” Rabbi Meir Simhah points out that this phrase usually follows the ritual commandments. The Torah means to tell us that although we may not understand the reason for the observance of this individual commandment, although we would never think of performing this kind of act on our own, nevertheless we must follow this precept because Ani Hashem, “I am the Lord,” and as our Creator He may command us to do even that which is beyond our comprehension and understanding. The words “I am the Lord” are, in effect, the authority behind the commands. They are what authenticate the mitzvot. When man begins to question the Torah, when he begins to doubt whether he is obligated to observe that which his mind cannot grasp, then the Torah reminds him that there is a God in the world, and that faith and love and reverence for God requir…
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In an important essay published not too long ago, Dr. Samuel Belkin, President of the Yeshiva University, presented a creative insight into the understanding of the commandments of the Torah. There is a great literature on taamei ha-mitzvot, the reasons for the commandments. What Dr. Belkin has proposed is a fundamental distinction between the “Reason” for a mitzvah and the “Purpose” of the commandment. The reason is historical, it is something about which man may speculate and conjecture; but ultimately it is known with certainty only to G-d Himself. Actually, the reason for legislating a mitzvah does not make too much difference; it is of little consequence to man. What is of importance, however, is the Purpose of the mitzvah. Here man must always ask himself: what is it the Torah wants me to accomplish as a result of performing this mitzvah? The Reason for a mitzvah remains the same through all eternity, although it may always remain unknown to man. The Purpose may change from generation to generation, from culture to culture, from society to society. While the Reason is divine, the Purpose is human – and, therefore, while all of us observe the same mitzvot in the same manner, each observance may mean something subtly different for each individual person. Hence, while it may be fruitless to inquire into the Reason for a mitzvah, it is most worthwhile to investigate the Purpose of the Mitzvot.It is in this spirit that we may ask a fundamental question about the teachings of this morning’s Sidra. And that is, what is the purpose of the institution of Kehunah, the hereditary Priesthood, for modern Jews living in a free and democratic society? Centuries ago, in the days of the Temple, the Kohen was a most important functionary in the religious life of the country. It was he who officiated at the sacrificial rites in the Temple. He was supported by an elaborate system of tithes, and so forth. Today, the Kohanim, descendants of Aaron, the brother of Moses, are disting…
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