Stories of Responsibility

Rabbi Joel Fleekop

Saturday, October 25, 2008

The great French rabbi, Rashi, opens his commentary of the Bible - the most widely read and authoritative of all Jewish commentaries, with a question. Quoting an ancient midrash, and prompted by the unusual construction of the Torah's first word, B'reishit, Rashi asks why the Torah begins with the creation of the world? Why, Rashi wonders, does the Torah - which literally means instruction -- not begin with the instructions for the observance of Passover - the first true instruction or command found in the Torah.

Answering his own question, Rashi explains, the narrative found in Genesis and the beginning of Exodus provide a necessary context for what is commanded of the Israelites, particularly the instruction to settle the land of Israel.

In his seminal work, To Heal a Fractured World, Jonathan Sacks, the chief rabbi of the United Kingdom, asks a question similar to that of Rashi. Sacks wonders why, the Torah, the most sacred book of the Jewish people does not begin with Abraham, the first Jew?

Like the French sage nearly a thousand years earlier, Sacks provides an answer to his own question. He explains that the stories which begin the Torah, including those found in this week's Torah portion -those of Adam and Eve as well as Cain and Abel, teach - through negative example--important lessons about responsibility.

As Rebecca explained earlier - the story of Adam and Eve is a tale about individual responsibility - the responsibility to overcome temptation and peer pressure - as well as to take responsibility for one's own actions. In Adam's blaming of Eve and Eve's pointing the finger at the deceptive serpent, they are, as Rabbi Sacks writes, "guilty of what Jean-Paul Sartre called bad faith, the self-deception that we are objects not subjects, acted on by forces outside our control." The story of Adam and Eve teaches that as human beings we possess the power to determine our actions, and bear the responsibility for their consequences.

In the troubling story of Cain and Abel, Cain wrongfully rejects a different type of responsibility. Following the fratricide, Cain is confronted by God, much the same way Adam and Eve were confronted earlier. But unlike his parents - Cain does not reject personal responsibility for his actions. The Torah gives no suggestion that he blames his brother for angering him or God for rejecting his sacrifice - the presumed cause for Cain's jealousy. No excuses are made to deny responsibility for his actions. Rather, as Rabbi Jonathan Sacks writes, "He denies something different, namely moral responsibility. He acted, and acted freely, but he sees no reason why he should be held account to for what he did. He is not his brother's keeper."

This point is elucidated by an ancient parable, taken from Midrash Tanhuma. The parable begins,

As soon as the Holy One blessed be God said unto him, "Where is thy brother Abel?" Cain replied, "I do not know. Am I my brother's keeper?" You, God, are the keeper of all creatures; yet you expect me to know the answer?

To what may this be compared? To a thief who stole articles by night and got away. In the morning the gatekeeper caught him and asked him: Why did you steal the articles? To which the thief replied: I stole but I did not neglect my job. You however, your job is to keep watch at the gate, why did you neglect your job? Now you talk to me like that."

Cain rejects not that he has control over his actions, but that his actions should be controlled by a moral standard. He denies that a conscience, - a sense of right should serve as a check or balance to his free will.

According to Cain's worldview - everyone has absolute freedom. And when the freedom and choices of individuals come into conflict with another -- as they inevitably will -- force or power, rather than right and wrong, should be the deciding factor.

Fortunately, the Torah makes it clear, through the divine punishment imposed on Cain, that a rejection or refutation of moral responsibility can no more serve as an example for future generations, than Adam and Eve's denial of personal responsibility.

That lesson - that personal and moral responsibility are fundamental and necessary components of a well-lived life -- are, according to Rabbi Sacks, the main reason these well known stories are included in the Torah.

And so, as we begin anew our study of our most sacred text- having just celebrated Simchat Torah -- let us begin with this important lesson which, like learning to read, serves as the foundation on which all of the Torah's other teachings will stand. For unless we both take ownership of our actions and recognize a moral responsibility for our world, the Torah's call for us to treat the stranger with kindness, to use fair weights and measures, to protect the earth, and to respect our own bodies will be meaningless. As will the other 609 commandments.

Rebecca, in a few moments Art Scher, representing the synagogue board, will present you with a number of gifts. Included amongst them is a machzor - a High Holy Day prayer book. That you receive a machzor on the day you become Bat Mitzvah is not coincidental. Rosh Hashanah and Yom Kippur are about taking responsibility for our actions and atoning for our moral failings. As of today you, according to Jewish tradition, are alone responsible for your actions and moral choices. You alone are responsible for how you live your life.

It is quite fitting, Rebecca, that you begin this new stage of life on the Shabbat we begin our year long cycle of Torah reading. As you go through life as a Bat Mitzvah I hope you will never forget the ancient tales you studied in preparation for your Bat Mitzvah day. I hope and pray that you and all of us will remember the stories of Adam and Eve and Cain and Abel - stories that begin our most sacred book - stories that teach important lessons for living a sacred life.