‘Universally Particular’ Parashat Vayishlach 5785

Over the past year, I have been participating in an on-line class given by Rabbi Dr. Samuel Lebens[1] called “On Being Chosen[2]”. The topic is defined as “A philosophical journey articulating what it means for the Jewish People to be the Chosen Nation”. One of the topics discussed is the “Universality of the Torah”. Questions addressed include “Is what Jews call the ‘Torah’ the only legitimate way to worship G-d?” and “Does Jewish ‘chosen-ness’ mean that the Torah is attuned more to Jews than to any other group of people?” In this essay, we will take a closer look at the second question, rephrased as, “Could the Torah have been given to any nation other than the Jews?”

The second verse of the final portion in the Torah, the Portion of V’zot HaBeracha, begins with a description of what looks like some kind of Divine World Tour [Devarim 33:2]: “G-d came from Sinai and shone upon them from Seir; [God] appeared from Mount Paran and approached from Ribeboth-kodesh”. Clearly “Sinai” is referring to the giving of the Torah at Mount Sinai, but why did G-d stop at Seir, the Land of Esau? What was He doing at Mount Paran or at Ribeboth-kodesh? For that matter, where is Ribeboth-kodesh even located?

The Talmud in Tractate Avoda Zara [2b] addresses these questions with a story: “This teaches that G-d took the Torah to every nation, such as the Edomites in Seir and the Ishmaelites in Paran, but they did not accept it, until He came to the Jewish people and they accepted it.” A juicier version of this story is found in the Midrash Sifri [Devarim 343]. According to the Midrash, before G-d gave Israel the Torah, He approached every tribe and nation, and offered them the Torah so that they would have no excuse to say, “Had G-d offered it to us, we would have taken it.” He went to the children of Esau and asked, “Will you accept the Torah?” They asked Him, “What is written in it?” He answered, “You shall not kill.” They responded, “You must have the wrong address. Our ancestor, Esau, was blessed with the words [Bereishit 27:40] ‘You will live by the sword.’” Sorry, this just doesn’t work for us. Then He went to the children of Lot and asked, “Will you accept the Torah?” They asked Him, “What is written in it?” He answered, “You shall not commit adultery.” They responded: “Are you kidding? Our nation was born in adultery when Lot slept with his daughters.” Sorry, we just don’t like the vibe. Then He went to the children of Ishmael and asked them, “Do you want to accept the Torah?” They asked Him, “What is written in it?” He answered, “You shall not steal.” They responded: “You’re barking up the wrong tree. Our ancestor, Ishamel, was described with the words [Bereishit 16:12]: ‘His hand will be against every man.’” Sorry, not our cup of tea. The same thing happened again and again with all the other nations of the world. Finally G-d asked the Jewish People, “Will you accept the Torah?” and they answered [Shemot 24:7]: “All that G-d has spoken we will do and be obedient” All’s well that ends well.

One might conclude from this story that the Torah is not universal and that it is designed to fit the Jewish soul. Not so fast. This conclusion can be easily refuted by arguing that G-d was being unfair. He had revealed to each nation a part of the Torah that was in direct conflict with their character, ensuring that they would not be able to accept it. And yet He did no such thing to the Jews. Perhaps had He revealed some law that Jews don’t particularly like, such as, what William Shakespeare might argue, the prohibition of usury, they would also have refused His generous offer. I once heard an answer, unfortunately I cannot remember from whom, that the Jewish People who left Egypt were notoriously argumentative[3]. Moshe, near the end of his life, scolds his flock, telling them [Devarim 9:24] “As long as I have known you, you have been defiant toward G-d”. The character conflict that the Jewish People needed to overcome was the acceptance of the Torah sight-unseen without asking G-d what laws it contained. By answering, “We will do and be obedient”, they demonstrated that the Torah is not tailored to fit the character traits of any one nation. The Torah requires that a nation or a person be willing to overcome his own natural tendencies in order to follow the commandments of the Torah. The Torah does not adapt to us – we must adapt to it. The correct conclusion must be that the Torah is eminently universal.

Not so fast. Rabbi Dr. Ari Lamm[4], speaking in a recent Tikvah Fund podcast called “On the Biblical Meaning of Giving Thanks”, discusses the above Midrash. He asserts that if he were, say, an Edomite, and G-d were to offer him the Torah, he would have asked G-d far better questions than the ones that appear in the Midrash: “This book says [Devarim 5:14] that we were once slaves in Egypt and we were redeemed. Sorry, but we have never even been to Egypt, let alone been enslaved there. And this book says [Devarim 23:8] that we must not abhor an Edomite because they are your brothers. Waitaminute – I am an Edomite!” We can add to Rabbi Lamm’s list an example from the Portion of Vayishlach: “This book [Bereishit 32:33] forbids consuming the sciatic nerve (gid hana’sheh) because some unidentified assailant injured Jacob’s sciatic nerve during what seemed a random scuffle. Who is this ‘Jacob’ person you speak of? Never heard of him.” Rabbi Lamm contends that this hypothetical discussion blows a hole in the claim that the Torah is an archetypical blueprint for all of humanity that could been given to any nation at any time. Rather, the Torah is eminently particular, intended for a particular people, not because of any traits they possess, but because G-d decided to choose Abraham, and the rest, as they say, is history[5].

So is the Torah universal or particular? Another way ahead can be found in the Jerusalem Talmud in Tractate Bikkurim [1:4]. Can a convert recite the Grace After Meals? The answer is not trivial. The second blessing in the Grace After Meals states, “We thank you, G-d, because You have given to our forefathers as a heritage a desirable good and spacious land.” A convert who recites these words would be lying, as his original forefathers were given no such heritage. A similar question can be asked about reciting the Amida prayer. The first words of the Amida read, “Blessed you are, G-d, our G-d and the G-d of our fathers”. A person who was born a Confucian or a Hindi or an Edomite cannot say these words without bending the truth[6]. The Talmud rules that the answer to both of these questions is a resounding “Yes” and for the following reason: When G-d tells Abraham [Bereishit 17:5]: “I have made you the father of a multitude of nations”, He was not speaking metaphorically. Abraham is the father of any and all people who come to shelter under the Wings of the Divine Presence. When a person converts to Judaism, he willy-nilly becomes a descendant of Abraham, Isaac and Jacob and is entitled to all associated benefits. Our conclusion seems to be that the Torah is universal as long as you happen to be Jewish.

Not so fast. My wife, Dr. Tova Sacher, has a different take on the issue. She agrees that Abraham is the father of all nations who come to shelter under the Wings of the Divine Presence. Nevertheless, G-d is not particular about the way they in which they worship Him. Jews worship G-d through the Torah. Other nations worship Him through parallel – and equally legitimate – paths. Contrary to some other religions, there is no halachic directive to convert mankind to Judaism. While the Torah might very well be tailored particularly for the Jewish People and, as a result, could not have been given to anyone else, the demand that all of mankind subjugate itself to G-d is eminently universal.

Ari Sacher, Moreshet, 5785

Please daven for a Refu’a Shelema for Shlomo ben Esther, Sheindel Devorah bat Rina, Esther Sharon bat Chana Raizel, and Meir ben Drora.

[1] Rabbi Dr. Lebens is an Associate Professor in the Philosophy Department at the University of Haifa and an Orthodox Rabbi.

[2] The essays are freely available on the Torat Har Etzion Virtual Beit Midrash (VBM) website.

[3] One might argue that this national trait has survived to this day

[4] Rabbi Dr. Lamm is Co-Founder and President of SoulShop Studios. He, too, is an Orthodox Rabbi.

[5] Rabbi Lamm answers these questions in a way that, while intriguing, diverges from the topic of this essay.

[6] The Talmud first asks this question regarding the “Declaration of the First Fruits (Bikkurim)”. However, this topic requires more background than I can provide here and so I’ll give that one a miss.