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Understanding Mitzvot and Layered Responsibility: Thinking In Jewish 33

Understanding Mitzvot and Layered Responsibility: Thinking In Jewish 33

Understanding Mitzvot and Layered Responsibility: Thinking In Jewish 33

In the Torah portion for the first weekend in May are both blessings and curses, blessings for obeying the commandments of God and curses for failing to obey those same commandments. The blessings are rather benign, like causing the rain to fall (during the rainy season), while the curses are obscene ranging from the destruction of the Temple in Jerusalem to mothers consuming their own children. Commentaries on Torah struggle to make sense of all of this and still maintain the fiction of a loving and benevolent God. On the one hand, the commentaries focus on the blessings and curses as community or societal in their implementation arguing that any individual judgement is reserved for the world to come when the soul returns to the realm of the Absolute Other, a world beyond all understanding in this world. Others argue that the blessings and curses are attached to individual actions and that one cannot judge for another whether one is being blessed or cursed. How, for example, can one call a wealthy man blessed if he lives his life in fear of the loss of his wealth or a poor man cursed if he lives a self-satisfied life of family and friends.

In either case, the argument suggests that there are three levels of obedience in this world. The first is naive obedience, obedience without understanding because it is what one is supposed to do. The second level is obedience because the very act of obedience is satisfying to one’s ego, a selfish act of obedience backed by long hours of study and understanding. Finally, there is the selfless act of obedience, an act that when undertaken, is less physical and more spiritual, almost like the very idea of enlightenment in Zen Buddhism. This phasing argument posits that one follows commandments not only because they are commanded by God, although that is a good enough reason, but, rather, because they are indeed carried out for the benefit of the actor outside of the realm of the Godly. In short, obeying the commandments of God are good for you rather than good for God.

The argument goes on to provide for the caveat for performing mitzvot (commandments) that if there were no God then performance would be a wasted effort, that only because there is a God, one who issues commandments in the first instance, that one is obligated to follow them. But wait…if this were true, if there truly was a creator God demanding that one follow this particular set of rules, then how does one account for the simple fact that many and varied faiths, both monotheistic, polytheistic and non-theistic (which is different than atheistic) religions and value systems have a large body of rules to follow, rules that, in the final analysis, separate believers from non-believers of a particular prescriptive faith? I would argue that the polyglot of religious beliefs that at some level or another require strict adherence to a set of rules are all constrained by the same problematic, that they and they alone possess the ultimate “Truth” which, in turn, eliminates all other competing faith based systems as either untrue, irrelevant or both. On its face, this is an argument from exclusivity, one that fails to consider competing alternatives as valid. It is also an argument that turns inward, using its own writings as proofs rather than analyzing writings from competing systems if only for the purpose of elimination.

The argument also presupposes the total exclusion of atheism, the rejection of a creator God based on extant evidence, suggesting that atheists have no moral compass upon which to base an ethical or moral life, that without the threat of punishment or the compensation of reward in some world or another to come there is no reason to behave toward one’s fellow-man (or animals for that matter) with compassion. Without the underlying threat of reward or punishment one would be free to pursue one’s basest nature without a second thought. Conscience would not exist and even if it did it would not have any impact on one’s behavior because the only life that matteres is the life we are living. This argument is, at best, a stretch. Some of the most ethical people I know are atheists as are some of the most vile while some of the most vile members of society are staunch members of one or another religious organization as are some of the most ethical. It seems to matter little whether one believes in a creator God or not as to how one chooses to live one’s life. Ethics are not a matter of fear of punishment or reward. To the contrary, living an ethical life is a conscious choice, one governed by the desire for social justice and fair play. Without that sense of compassion for those less fortunate than ourselves there is no ethic that reasonably can be called ethical.

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4 thoughts on “Understanding Mitzvot and Layered Responsibility: Thinking In Jewish 33

  1. Pingback: Replacing Faith with Wonder: Thinking in Jewish 34 | Surviving In This Very Moment...

  2. Pingback: The Very Idea of a Soul, Confronting the Soul/Body Conundrum: Thinking In Jewish 38 | Surviving In This Very Moment...

  3. Pingback: Hineni, Here I Am, as the Foundation of Ethics: Thinking in Jewish 42 | Surviving In This Very Moment...

  4. Pingback: Natural Beauty, Humility and Stature: Thinking in Jewish 45 | Surviving In This Very Moment...

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