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June 6, 2003/Sivan 6 5763, Vol. 55, No. 41
Sinai's enduring meaning, value
Torah study
RABBI ANDREW STRAUS
Shavuot/Exodus 19:1-20,23; Numbers 28:26-31
On May 29, 1953, 50 years ago, Sir Edmond Hillary and Tenzig Norgay became the first people to climb the highest peak in the world, Mount Everest. In the last few weeks climbers have rushed to set new records before the 50th anniversary of Hillary and Tenzig's inaugural climb. These records, according to the New York Times, have included the oldest, youngest, fastest and most frequent. Although all of these records might be important today, years from now few of us will remember them. As significant as Sir Edmond's achievement might be, it has made no impact on my life or most other peoples' lives.
On the 6th of Sivan, 3,315 years ago, according to Jewish tradition, Moses climbed a mountain and what happened there has changed human existence ever since. Mount Sinai is relatively small when measured in terms of feet, but when measured in terms of spiritual criteria it is huge.
The place is not important; rather the impact of what happened there is important. In fact, we do not even really know what happened there. I am often asked if all of the details of the Torah are literally true. My standard response is, "It might not have happened, but it is all true."
I do not know or really care if every detail of the Torah is actually "historical truth." I do not know if Moses really led the people out of Egypt, climbed Mount Sinai and received the Ten Commandments, the written law and the oral law. It does not matter to me if the Jews really left Egypt under the leadership of Moses or not.
But I do know that no matter the name - Pharaoh, Nebuchadnezzar, Caesar or Hitler - my people have been enslaved in each and every generation. And in each generation, a great leader, inspired and directed by God, has led our people out. It matters not if his name was Moses, Jeremiah or Ben Gurion.
The historical accuracy of Torah is not important; its values, morals and ideals are important. It is a record of my peoples' understanding of God and what God wants from us. It is our understanding of the brit, the eternal covenant between God and the Jewish people.
As liberal Jews:
- We affirm that Torah is the foundation of Jewish life.
- We cherish the truths revealed in Torah, God's ongoing revelation to our people and the record of our people's ongoing relationship with God.
- We affirm that Torah is a manifestation of ahavat olam, God's eternal love for the Jewish people and for all humanity.
- We are called by Torah to lifelong study in the home, in the synagogue and in every place where Jews gather to learn and teach. Through Torah study we are called to mitzvot, the means by which we make our lives holy.
- We bring Torah into the world when we seek to sanctify the times and places of our lives through regular home and congregational observance.
- We bring Torah into the world when we strive to fulfill the highest ethical mandates in our relationships with others and with all of God's creation. Partners with God in tikkun olam, repairing the world, we are called to help bring nearer the messianic age.
I read, study and love Torah because it is a Torah of truth, because it has the ability to touch my heart, mind and neshama (soul), because it is the greatest book ever written, because it is the book that my people have used as the blueprint for the world.
Rabbi Andrew Straus is rabbi of Temple Emanuel of Tempe. He can be contacted at 480-838-1414.
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