Parshas Kee Suhvoh

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Parshas Kee Suhvoh

This week's Parsha, Parshas Kee Suhvoh, features the most acidic chapter in the entire Toiras Moishe: the Toichecha, or Rebuke, in which Moishe Rabbeinu lays out the negative consequences of Klal Yisroel disobeying the Rebboinoisheloilum. The punishments include death, insanity, poverty, exile, children taken away from parents, and significantly higher taxes.

Let's be perfectly frank -- You do not want to go to shul this week to hear the parsha! Stay home, put your feet up, watch a pay-per-view, do a little mitzvah with your wife, do a little work in the garage, unstop the toilets, change the cat litter, clean for Pesach eight months early -- anything to not have to listen to this Parsha. And if you do you go to shul, bring plenty of reading material.

Why, the stuff in this Parsha is so harsh, it can even get my mother-in-law to stop talking for a few minutes, Imirtza Hashem.

A gemarra in Baba Metzia cites a Braisa in which Rabbi Akiva asks: Why is Hakkadoshboruchhu so damn angry at Klal Yisroel all the time? Rav Huna answers that when we were young, the Aimishteh once sent us to the store to buy eggs, but we never gave Him back all the change, and he has held a grudge ever since.

However, Rabbi Abba suggests that the Rebboinoisheloilum's anger is linked to the definition of the Jews being the "Chosen People." Rabbi Abba cites the traditional view of Shir HaShirim in which the male Hakkadoshboruchhu sees Klal Yisroel as the nation chosen to be His wife. And when a Jew is unfaithful and does something against a direct command, such as worshiping idols or eating fish and meat with the same plastic fork at a kiddush, He gives in to His uncontrollable jealous temper and smacks us around a bit. Rabbi Abba goes on to say that we really did deserve it, and promise not to tell the neighbors how we got our black eye, just He should please not do it ever again.

Rabbi Abba quotes a beautiful medrish that says that in the heavenly realm of the Aimishteh, where He sits on His throne of fire surrounded by angels playing harps, violins, flutes and accordians, as the human world recites this Parsha once a year, after each passuk (verse) the Rebboinoisheloilum responds "One of these days Alice, one of these days! POW, right in the kisser!"

Rava disagrees. He suggests that indeed Klal Yisroel was chosen, but not as a wife. Rather, we were chosen to be a pet dog. And just like a pet dog, we require discipline whenever we go on the carpet. And we shouldn't complain, because if He ever really tires of us we might get dropped off at the local pound.

Abaye agrees that we are like pets. However, he suggests that we are more like a pet goldfish. We are surrounded by other fish, some larger and some smaller. We get fed once a day if we're lucky. We have little or no real interaction with our benefactor. Other fish are constantly nipping at out tailfins. There is poop on the bottom of the tank and algae building up on the walls. The filter breaks down once in a while. And the best we can hope for is that at the end of 120 years we will die a natural death and be flushed down the toilet. Says Abaye, this Parsha is the best reason yet to convert to Catholicism. The only reason he doesn't is because he would rather have someone nipping at his tails than fondling his fins, if you know what I mean.

Commenting on this Gemarra, Reb Saadya Goyn offers a completely different interpretation. He suggests that the Rebboinoisheloilum would never threaten Klal Yisroel with such hostility as we read in this Parsha. And neither would Moishe. Rather, it was the fault of one of Moishe's speechwriters. Moishe told him, "hey, I gotta make a speech, and make it dark." Moshe was referring to adding in some elements that would appeal to his constituency in the olive skinned tribe of Naphtali. But the speechwriter thought he meant thematically dark, and the rest is history. (Meyla, this is the same writer who, years earlier, when told by Moishe that he had seen a burning bush in the desert, thought that Moishe was telling him that he had spotted a hot red head skinny dipping at an oasis.)

The RAMBAM takes a completely separate approach. He suggests that indeed Hakkadoshboruch did mean to make the threats as written. And the reason He takes such a tough stand is that he is obviously a Republican. Look at the facts: He is tough on Law and Order, He takes a no-compromising stand against the Babylonians, and He favors using the death penalty as frequently as possible. Sums up the RAMBAM: the Aimishteh wants us to stop behaving like "stiff-necked Israelite Girly-men."

The RASHBAM disagrees, suggesting that the RAMBAN had probably taken to sampling items in his medicine bag when no one was looking. The RASHBAM holds farkert -- the Rebboinoisheloilum is actually a card carrying Democratic. As proof he points to the key social legislation mentioned elsewhere in this week's Parsha: The insistence that we care for orphans and widows, that we set aside a portion of our Maiser, our tithing, for their benefit (Welfare? In the Toirah? Am I reading this correctly?); The concern for the integrity of the legal system (What's pshat you can't give a bribe?); The recognition and care that we grant to the Gair, the non-Israelite/ non-Jewish resident who lives among us. The RASHBAM concludes that the harsh words of the Toichecha simply point out once again that, at the end of the day, Hakkadoshboruchhu is a "pessimistic flip-flopper." To back up his point, the RASHBAM cites a medrish which says that the Aimishteh didn't even split the sea during the exodus from Egypt -- It split through natural causes, but He has tried to claim credit ever since.

However, the Moireh Nevuchim has a much simpler answer. LeOilum, he holds that the Rebboinoisheloilum did make all the threats mentioned in the Toichecha. And the reason that Hakkadoshboruchhu speaks so harshly is simply because He is an anti-Semite. Let's examine the facts: He asks us to do the impossible and complains when we cannot acheive it; He treats us differently than He treats others; He singles us out for persecution; He casts us into exile and then gets angry when we assimilate; He gives us a geopolitical conundrum and places obstacles at every potential solution.

In short, the Aimishteh is an anti-Semite. He doesn't like Jews with our hook noses and penny counting, the horns on our heads, our control of the media, or our aspiration for setting up a world government. He in particular is angry at us for rejecting Christ, Mohammed, the Buddha, the Hindu Pantheon, and L. Ron Hubbard.

I am reminded of a famous story about the Dubner Maggid. One Shabbos afternoon he sat in shul surrounded by both children and adults as he regaled them for three hours with inspirational stories of the great sages, and shared wise parables that explained the cosmic, loving relationship between the Rebboinoisheloilum and Klal Yisroel. At one point a five year old boy asked him, "But mister Maggid, if Hakkadoshboruchhu loves the Jews so much, why must we spend our lives in exile?"

At that, the Dubner Maggid stopped speaking. After a long, uncomfortable pause, he replied in a very low voice that was almost a whisper, "Oh shit. I never thought of that one." The very next day he shaved his long beard and opened up a shoe store.

Indeed, this week's Parsha highlights the complexity of religion and the price of faith. While some view their faith, and its rewards, with the cup half full, other view them as half empty. However, I think that they are both wrong. If you look at the chapter of the Toichecha, Perek Chuff Chess in Devarim, only the first 14 (of 68) Pesukim talk about the potential rewards of faithfullness. However, the VAST majority -- the next 54 Pesukim -- speak in aweful detail of the potential punishments. So, rounding out the numbers, one should either see the cup at one fifth full, or four fifths empty. I personally don't like 5 to 1 odds against, so I suggest we look at betting on a different horse.

Ah gutten Shabbos, you Minuval