INSIGHT 5779 - #45: INDIVIDUAL AND FAMILY

For  Ki Teitzei
 
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INSIGHT 5778 - #42 - MORES

For Ki Teitzei
 
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 I hope that no one thinks that I am in any way presenting, with the words of this Insight, an argument for an allowance for promiscuity . Clearly, for many halachic reasons, the view of Torah is that sexual expression should only occur within marriage. My point, though, is that it must be recognized that the underlying Torah morality that we are to, in fact, learn from the Torah restrictions in this regard can reflect different value constructs than those that foster any similar viewpoints in the general world. 

This is also so with many other ethical/moral stands within life; for example, the Torah view of tzniut is vastly different that calls within the world for sexual modesty. While in many ways the resultant behaviour may often be similar, the underlying moral construct advocating for this behaviour may actually be vastly different. What we can thus also find are situations where advocates of behaviour clearly contrary to that demanded by Torah actually present certain Torah values in their arguments as they challenge values presented against their viewpoint which actually are contrary to Torah. That is the case here in that the Christian sexual ethic is vastly different than the Torah ethic in this regard in many ways.

An important example of this would be the niddah laws which clearly indicate that Torah sexual morality is not just tied to marriage. In fact, these laws indicate that proper sexuality is not a black-and-white condition when it is always either permitted or not. In a value system based solely on marriage, sexuality between a couple is either always permitted or always not, depending on whether the couple is married or not. Pursuant to the niddah laws -- which, it can be argued, is a more fundamental construct within the Torah sexual ethical system than marriage -- it is clear, though, that proper sexual expression must be a development of the couple's expression within a more fluid environment. This, obviously, reflect a different understanding of sexuality including a significance to sexual expression when guided by these principles and expressed in its proper time.

Rabbi Ben Hecht .

Insight 5777-24: WHAT, REALLY, ARE WE SUPPOSED TO REMEMBER?

For Parshat Zachor, Ki Teistzei and Beshalach
Not yet available on the Nishma website

Insight 5776-45: National Ethic

For Ki Teitzei

Not yet available on the Nishma website

Study Question

Insight 5775-42: THE PERSONAL AND THE COMMUNAL

For Ki Teitzei
Not yet available on the Nishma website.

Study Question

1)

Insight 5774-43: Hostilities

For Ki Teitzei
Not yet available on the Nishma website.


Study Question

1)

Insight 5774-25: The Absence of Doubt

For Zachor
Not yet available on the Nishma website.


People may wonder: does this argument not also imply that we should have doubt in God? Are we not obligated to be certain in our conviction to Him and His Torah? 

Doubt is really a human condition and has nothing to do with the reality of God. One who doubts God really doubts oneself, one's ability to recognize the Divine. This is, however, in fact the human condition: we are all limited as human beings in knowing God. Surety is thus not a statement about God but, rather, a statement about self. One who is sure about what he believes about God or about what God says is really declaring a surety in his/her ability to comprehend God. Are we commanded to be as sure as we can possibly be in our relationship with the Divine? Absolutely. Are we, though, to think we are clearly 100% correct? There is the problem. As Rav Moshe says in his Hakdama to Iggrot Moshe, what is demanded of us is to do the best humanly possible for us. Could I still be wrong, though? The answer is yes. It is such a person who is then open to correction and education. Is it not surprising that Rav Moshe calls upon people to analyze his answers and tell him if there is a problem. This did not take away the needed adamancy he had in his psak for that is necessary of one called upon to render decisions. He also, though, recognized his inherent limitations. 

Belief in God cannot be belief in one's perception of God. Such a belief is actually the belief of the religious dogmatist who is not really interested in the true nature of God which fosters questioning but the certainty of his/her dogmatism. Our belief must be a belief in the true nature of God. This demands that one have some doubt in one's perception and is open to being taught about this True Nature which may demand a shift in one's perception.


Study Question

1)

Insight 5772-44: Defining A Mitzvah

For Ki Teitzei

Not yet available on the Nishma website.

Insight 5771-43: War Brides

For Ki Teitzei

Not yet available on the Nishma website.

Insight 5770-36: The Flow of Mitzvot

For Parshat Ki Teitzei

Not yet available on the Nishma website.

Spark of the Week 5753-13

For Parshat Ki Teitzei

Available on the Nishma website

From their inception in 5753 until 5756, Insights were originally entitled Sparks of the Week.