This sheet on Deuteronomy 14 was written by X for 929 and can also be found here
Chapter 14 opens with a stunning declaration, one that appears only once in the Torah. “You are the children of the Lord your God.”
Despite that it feels like this statement belongs alongside the Shma as a unique statement of Jewish belief and faith, it is used to introduce a section of the Torah that creates space and difference between the practices of the children of Israel and those of the other nations of the world. You, and you alone are children of God and as such, you need to behave differently than everyone else.
Others see this statement as an attempt to comfort a mourner. The second part of the verse prohibits cutting oneself in anguish after a loved one dies. The Sforno explains why this is prohibited: “ It is not proper for you to show extreme concern and pain for the death of a relative, when a more honorable and distinguished relative still remains ,in whom there is hope for (ultimate good). Therefore, since you are children of God, Who is your eternal Father, it is unseemly that you should worry and mourn excessively over the death of anyone.”
I found this both difficult and uplifting. Difficult as it is very challenging to control our emotions in accordance with this interpretation.
On the other hand, it is uplifting as it asks us to aspire to such a close relationship with God that we find comfort in God’s presence in our lives even as we are experiencing our most painful losses.
The sages, sensing the “value” of this statement insisted on interpreting the phrase as a stand alone statement with the high stakes theological meaning that we would expect. In a passage that may also offer insight into Rabbi Yehuda and Rabbi Meir’s view of parenthood, the Talmud in Masechet Kiddushin records this debate.
“You are the sons to the Lord your God,” indicates that when you act like sons and cleave to the Holy One, Blessed be He, you are called sons, but when you do not act like sons you are not called sons. This is the statement of Rabbi Yehuda.
And Rabbi Meir says: ‘Either way you are still called sons…’”
These two views are reflected when we declare Avinu, Malkeinu - our Father, our King. The father figure is forgiving, but the king is demanding and unforgiving.
Yet, there is still hope that Rabbi Yehuda’s view can be overcome. It is true that the King is demanding, but it is also true that the King - the all powerful King - also has the power to help.
Despite that it feels like this statement belongs alongside the Shma as a unique statement of Jewish belief and faith, it is used to introduce a section of the Torah that creates space and difference between the practices of the children of Israel and those of the other nations of the world. You, and you alone are children of God and as such, you need to behave differently than everyone else.
Others see this statement as an attempt to comfort a mourner. The second part of the verse prohibits cutting oneself in anguish after a loved one dies. The Sforno explains why this is prohibited: “ It is not proper for you to show extreme concern and pain for the death of a relative, when a more honorable and distinguished relative still remains ,in whom there is hope for (ultimate good). Therefore, since you are children of God, Who is your eternal Father, it is unseemly that you should worry and mourn excessively over the death of anyone.”
I found this both difficult and uplifting. Difficult as it is very challenging to control our emotions in accordance with this interpretation.
On the other hand, it is uplifting as it asks us to aspire to such a close relationship with God that we find comfort in God’s presence in our lives even as we are experiencing our most painful losses.
The sages, sensing the “value” of this statement insisted on interpreting the phrase as a stand alone statement with the high stakes theological meaning that we would expect. In a passage that may also offer insight into Rabbi Yehuda and Rabbi Meir’s view of parenthood, the Talmud in Masechet Kiddushin records this debate.
“You are the sons to the Lord your God,” indicates that when you act like sons and cleave to the Holy One, Blessed be He, you are called sons, but when you do not act like sons you are not called sons. This is the statement of Rabbi Yehuda.
And Rabbi Meir says: ‘Either way you are still called sons…’”
These two views are reflected when we declare Avinu, Malkeinu - our Father, our King. The father figure is forgiving, but the king is demanding and unforgiving.
Yet, there is still hope that Rabbi Yehuda’s view can be overcome. It is true that the King is demanding, but it is also true that the King - the all powerful King - also has the power to help.
(א) בָּנִ֣ים אַתֶּ֔ם לַיהֹוָ֖ה אֱלֹהֵיכֶ֑ם לֹ֣א תִתְגֹּֽדְד֗וּ וְלֹֽא־תָשִׂ֧ימוּ קׇרְחָ֛ה בֵּ֥ין עֵינֵיכֶ֖ם לָמֵֽת׃
(1) You are children of the LORD your God. You shall not gash yourselves or shave the front of your heads because of the dead.
Barry Gelman is Rabbi of United Orthodox Synagogues of Houston, Texas
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