מתחיל בגנות ומסיים בשבח, ודורש מארמי אובד אבי עד שיגמור כל הפרשה כולה .

1. Maintaining Meaning in an Imperfect World CALEV BEN DOR מתחיל בגנות ומסיים בשבח, ודורש מארמי אובד אבי עד שיגמור כל הפרשה כולה. גמרא... מתחיל בגנות ומסיים בשבח מאי בגנות? רבאמר: מתחלה עובדי עבודת גלולים היו אבותינו. [ושמואל] אמר: עבדים היינו (פסחים קטז א) Pesachim 115a: Mishna: One starts with shame, and ends with praise, and discusses the passage ‘a wandering Aramean was my father’ until finishing the whole section. Gemara: What is meant by ‘shame’? Rav says ‘in the beginning our forefathers were idolaters.’ Shmuel says ‘we were slaves’ 1 And it shall be, when you come in to the land which the LORD your God gives you for an inheritance, and possess it, and dwell in it; 2 that you shall take of the first of all the fruit of the ground, which you shall bring from the land that the LORD your God gives you; and you shall put it in a basket and go to the place which the LORD thy God shall choose to cause His name to dwell there. 3 And you shall come to the priest that shall be in those days, and say to him: 'I profess this day to the LORD thy God, that I come to the land which the LORD swore to our fathers to give us.' 4 And the priest shall take the basket out of your hand, and set it down before the altar of the LORD thy God. 5 And you shall speak and say before the LORD thy God: 'A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous. 6 And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 7 And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression. 8 And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders.9 And He has brought us into this place, and has given us this land, a land flowing with milk and honey. 10 And now, behold, I have brought the first of the fruit of the land, which Thou, O LORD, has given me.' And you shall set it down before the LORD thy God, and worship before the LORD thy God. 11 And you shall rejoice in all the good which the LORD thy God has given you and your house, you, the Levite, and the stranger that is in your midst. וְהָיָה, כִּי-תָבוֹא אֶל-הָאָרֶץ, אֲשֶׁר יְהוָה אֱלֹהֶיךָ, נֹתֵן לְךָ נַחֲלָה; וִירִשְׁתָּהּ, וְיָשַׁבְתָּ בָּהּ.  בוְלָקַחְתָּ מֵרֵאשִׁית כָּל-פְּרִי הָאֲדָמָה, אֲשֶׁר תָּבִיא מֵאַרְצְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ--וְשַׂמְתָּ בַטֶּנֶא; וְהָלַכְתָּ, אֶל-הַמָּקוֹם, אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ, לְשַׁכֵּן שְׁמוֹ שָׁם.  גוּבָאתָ, אֶל-הַכֹּהֵן, אֲשֶׁר יִהְיֶה, בַּיָּמִים הָהֵם; וְאָמַרְתָּ אֵלָיו, הִגַּדְתִּי הַיּוֹם לַיהוָה אֱלֹהֶיךָ, כִּי-בָאתִי אֶל-הָאָרֶץ, אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵינוּ לָתֶת לָנוּ.  דוְלָקַח הַכֹּהֵן הַטֶּנֶא, מִיָּדֶךָ; וְהִנִּיחוֹ--לִפְנֵי, מִזְבַּח יְהוָה אֱלֹהֶיךָ.  הוְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ, אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה, וַיָּגָר שָׁם בִּמְתֵי מְעָט; וַיְהִי-שָׁם, לְגוֹי גָּדוֹל עָצוּם וָרָב.  ווַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים, וַיְעַנּוּנוּ; וַיִּתְּנוּ עָלֵינוּ, עֲבֹדָה קָשָׁה.  זוַנִּצְעַק, אֶל-יְהוָה אֱלֹהֵי אֲבֹתֵינוּ; וַיִּשְׁמַע יְהוָה אֶת-קֹלֵנוּ, וַיַּרְא אֶת-עָנְיֵנוּ וְאֶת-עֲמָלֵנוּ וְאֶת-לַחֲצֵנוּ.  חוַיּוֹצִאֵנוּ יְהוָה, מִמִּצְרַיִם, בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה, וּבְמֹרָא גָּדֹל--וּבְאֹתוֹת, וּבְמֹפְתִים. טוַיְבִאֵנוּ, אֶל-הַמָּקוֹם הַזֶּה; וַיִּתֶּן-לָנוּ אֶת-הָאָרֶץ הַזֹּאת, אֶרֶץ זָבַת חָלָב וּדְבָשׁ.  יוְעַתָּה, הִנֵּה הֵבֵאתִי אֶת-רֵאשִׁית פְּרִי הָאֲדָמָה, אֲשֶׁר-נָתַתָּה לִּי, יְהוָה; וְהִנַּחְתּוֹ, לִפְנֵי יְהוָה אֱלֹהֶיךָ, וְהִשְׁתַּחֲוִיתָ, לִפְנֵי יְהוָה אֱלֹהֶיךָ.  יאוְשָׂמַחְתָּ בְכָל-הַטּוֹב, אֲשֶׁר נָתַן-לְךָ יְהוָה אֱלֹהֶיךָ--וּלְבֵיתֶךָ:  אַתָּה, וְהַלֵּוִי, וְהַגֵּר, אֲשֶׁר בְּקִרְבֶּךָ. (דברים כו) In the beginning our forefathers were idolaters…As it says (Joshua 26) 2 And Joshua said to all the people: 'Thus says the LORD, the God of Israel: Your fathers used to dwell beyond the River, Terah, the father of Abraham, and the father of Nahor; and they served other gods. 3 And I took your father Abraham from beyond the River, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac. 4 And I gave unto Isaac Jacob and Esau; and I gave unto Esau mount Seir, to possess it; and Jacob and his children went down into Egypt….8 And I brought you into the land of the Amorites, that dwelt beyond the Jordan; and they fought with you; and I gave them into your hand, and you possessed their land; and I destroyed them from before you…13 And I gave you a land on which you had not labored, and cities which you did not built, and you live in them; of vineyards and olive-yards which you did not plant. 14 Now therefore fear the LORD, and serve Him in sincerity and in truth; and put away the gods which your fathers served beyond the River, and in Egypt; and serve the LORD. 15 And if it seem evil to you to serve the LORD, choose you this day whom you will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land you dwell; but as for me and my house, we will serve the LORD.' מתחלה עובדי עבודת גלולים היו אבותינו שנאמר ב וַיֹּאמֶר יְהוֹשֻׁעַ אֶל-כָּל-הָעָם, כֹּה-אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל, בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם, תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר; וַיַּעַבְדוּ, אֱלֹהִים אֲחֵרִים.  ג וָאֶקַּח אֶת-אֲבִיכֶם אֶת-אַבְרָהָם, מֵעֵבֶר הַנָּהָר, וָאוֹלֵךְ אֹתוֹ, בְּכָל-אֶרֶץ כְּנָעַן; וארב (וָאַרְבֶּה), אֶת-זַרְעוֹ, וָאֶתֶּן-לוֹ, אֶת-יִצְחָק.  ד וָאֶתֵּן לְיִצְחָק, אֶת-יַעֲקֹב וְאֶת-עֵשָׂו; וָאֶתֵּן לְעֵשָׂו אֶת-הַר שֵׂעִיר, לָרֶשֶׁת אוֹתוֹ, וְיַעֲקֹב וּבָנָיו, יָרְדוּ מִצְרָיִם...ח ואבאה (וָאָבִא) אֶתְכֶם, אֶל-אֶרֶץ הָאֱמֹרִי הַיּוֹשֵׁב בְּעֵבֶר הַיַּרְדֵּן, וַיִּלָּחֲמוּ, אִתְּכֶם; וָאֶתֵּן אוֹתָם בְּיֶדְכֶם וַתִּירְשׁוּ אֶת-אַרְצָם, וָאַשְׁמִידֵם מִפְּנֵיכֶם… יגוָאֶתֵּן לָכֶם אֶרֶץ אֲשֶׁר לֹא-יָגַעְתָּ בָּהּ, וְעָרִים אֲשֶׁר לֹא-בְנִיתֶם, וַתֵּשְׁבוּ, בָּהֶם; כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא-נְטַעְתֶּם, אַתֶּם אֹכְלִים(יהושע כד)

2. Being Satisfied With Less (Understanding Historical Processes) ככִּי-יִשְׁאָלְךָ בִנְךָ מָחָר, לֵאמֹר: מָה הָעֵדֹת, וְהַחֻקִּים וְהַמִּשְׁפָּטִים, אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵינוּ, אֶתְכֶם.  כאוְאָמַרְתָּ לְבִנְךָ, עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם; וַיֹּצִיאֵנוּ יְהוָה מִמִּצְרַיִם, בְּיָד חֲזָקָה.  כבוַיִּתֵּן יְהוָה אוֹתֹת וּמֹפְתִים גְּדֹלִים וְרָעִים בְּמִצְרַיִם, בְּפַרְעֹה וּבְכָל-בֵּיתוֹ--לְעֵינֵינוּ.  כגוְאוֹתָנוּ, הוֹצִיא מִשָּׁם--לְמַעַן, הָבִיא אֹתָנוּ, לָתֶת לָנוּ אֶת-הָאָרֶץ, אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵינוּ(דברים ו). 20 When your son will ask you: 'What is the meaning of these testimonies, statutes, and ordinances, which the LORD our God has commanded you? 21 then you shall say to him: 'We were Pharaoh's bondmen in Egypt; and the LORD brought us out of Egypt with a mighty hand. 22 And the LORD showed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his house, before our eyes. 23 And He brought us out from there, that He might bring us in, to give us the land which He swore to our fathers. אִלּוּ נָתַן לָנוּ אֶת הַתּוֹרָה וְלֹא הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל דַּיֵּנו? אמרו מלאכי השרת לפני הקב"ה: רבש"ע, כתוב בתורתך אשר לא ישא פנים ולא יקח שחד, והלא אתה נושא פנים לישראל דכתיב ישא ה' פניו אליך? אמר להם, וכי לא אשא פנים לישראל שכתבתי להם בתורה ואכלת ושבעת וברכת את ה' אלהיך, והם מדקדקים על עצמם עד כזית ועד כביצה". The Ministering angels said to the Holy One Blessed be He ‘Sovereign of the Universe, it is written in Your law “the great the mighty and the awesome God Who is impartial and takes no bribe (Devarim 10:17). Yet You are not impartial towards Israel, as it is written “The Lord lifts up his countenance upon you” (Bamidbar 6:26). God replied to them. ‘And shall I not lift up my countenance for Israel, seeing that I wrote for them in the Torah “and you shall eat, and be satisfied and bless the Lord your God (Devarim 8:10) and they are particular to say grace is the quantity is but an olive or an egg?’ (Berachot 20b) This contrast between a full and complete meal can be seen as symbolizing the difference between the biblical covenantal promise and the reality of Jewish life in the rabbinic period. Whereas the Torah had promised an organic unity between observance of the Mitzvot and the community’s prosperity and political independence, the Rabbis taught the community to experience God’s love in the life of Mitzvah even when the community was struggling to survive under foreign domination. What vindicated God’s special love for Israel, the Midrash suggests was Israel’s ability to rejoice in being God’s people when they were so deeply hungry to experience the full power of God’s providential blessings. Israel in the rabbinic period had learned to be thankful for merely fragmentary realization of the biblical promise. (David Hartman) Nothing in this narrative is as simple as linear time. There is no guarantee of progress….there is no historical inevitability – that modern idea which, as Karl Popper and Isaiah Berlin remind us, has been the source of so much brutality and bloodshed in the modern world ‘progress’ like every other false god has called forth the blood of human sacrifice in abundance… The modern world was formed through four revolutions: the British, the American, the French and the Russian. Two - the British and the American - led to a slow but genuine transformation towards democracy, universal franchise, and respect for human dignity. The French and Russian revolutions, however, led to regimes that were even worse than those they replaced. The difference was that the British and American revolutions, led by the Puritans, were inspired by the Hebrew Bible. The French and Russian revolutions were inspired by philosophy: Rousseau's in the first, Karl Marx's in the second. The Tenakh understands the role of time in human affairs. Change is slow and evolutionary. Philosophy lacks that understanding of time, and tends to promote revolution. [Philosophy as political ideology constantly holds forth the promise of a shortcut to utopia]. What makes revolutions fail is the belief that by changing structures of power, you can change human behavior. There is some truth in this, but also a significant falsehood. Political change can be rapid. Changing human nature is very slow indeed. It takes generations, even centuries and millennia. (Jonathan Sacks)