בס"ד

Torah in je leven integreren door reflectie en conversatie kan een ongelooflijk leuke en boeiende ervaring zijn. Het is een ontdekkingsreis waarbij oude wijsheid en tijdloze leringen tot leven komen in onze dagelijkse ervaringen. Door reflectie hebben we de mogelijkheid om diep in het rijke tapijt van Tora te duiken en er diepgaande inzichten en lessen uit te halen die resoneren met ons moderne leven. De vreugde ligt in de 'aha'-momenten, die momenten waarop een Torah-vers of -verhaal plotseling verbonden is met onze persoonlijke uitdagingen, aspiraties en waarden. En wanneer we met anderen over Torah praten, wordt het een interactief onderzoek, waarbij verschillende perspectieven en interpretaties ons begrip vergroten. Deze dialogen wekken vaak opwinding en intellectuele nieuwsgierigheid op, waardoor het leerproces zowel plezierig als bevredigend wordt. Tora wordt een levendig en dynamisch deel van ons leven, dat niet alleen leiding biedt, maar ook een bron van eindeloze fascinatie, verbinding en groei.


OPMERKING: Voel je niet verplicht om elke bron door te nemen of alle vragen te beantwoorden - tenzij je dat wilt. Zelfs één bron of één vraag geeft je genoeg stof voor discussie en meditatie. Geniet ervan!

Some thoughts from the parsah

In this week’s Torah portion (Deuteronomy 20:19-20), we are introduced to the prohibition against cutting down fruit trees during a siege. Even in the context of war, a situation where destruction often seems inevitable, even necessary, the Torah commands the Jewish people to spare fruit trees, as their fruit sustains life.

The Rambam (Maimonides) explains in Hilchot Melachim 6:8 that this prohibition is against needless destruction. If a tree’s removal is necessary for survival or to prevent harm, such as when it interferes with other trees or essential resources, then its destruction is permitted. However, wanton destruction, for no constructive reason, is prohibited. Here we have an example of a Torah commandment that does not apply per se to Noahides, but where the ethical principle should be intuitive to any spiritually-sensitive person.

The Torah’s question, “Is the tree of the field a man, that it should be besieged of you?” highlights a crucial insight. During times of war, people might fall into the cognitive trap of treating everything in the environment as a potential enemy. The Siftei Chachamim, referencing the Chizkuni, expands on this, explaining that this verse prevents the error of viewing trees as combatants. Trees, especially fruit-bearing ones, are not adversaries but vital sources of sustenance, even during conflict.

The Sefer HaChinuch adds a deeper layer to this mitzvah. Beyond its practical application, the Chinuch, like Rambam, sees this command as teaching a fundamental ethical principle: the need to distance oneself from acts of destruction. This mitzvah cultivates in us a love of goodness, which the Chinuch defines as the desire to preserve and maintain all that benefits humanity. This approach teaches us to value and protect what sustains life and promotes human flourishing. By focusing on the good, we avoid the mindset that allows for unnecessary harm or damage to G-d’s creation.

This ethos of preserving goodness extends beyond nature and reflects a broader moral responsibility. The Sefer HaChinuch emphasizes that humans are meant to be constructive, not destructive. Just as we are commanded to preserve fruit trees, we are urged to seek the good in all areas of life, including our relationships, communities, and environment. This mitzvah fosters a mindset of care, respect, and responsibility for all that sustains human life and contributes to the collective good.

The Torah seeks to instill in us an appreciation for all of G-d’s creation. By following this commandment, we not only avoid destructive behaviors but also learn to cultivate a deeper connection to the world around us, recognizing the sacredness in the everyday elements of life.

Ultimately, the lesson of this mitzvah is that humanity’s dominion over the world is not absolute; it is tempered by the obligation to protect, preserve, and appreciate the resources we are given. As G-d instructed Adam and Eve in the Garden of Eden, our task is to “replenish the earth and subdue it” (Genesis 1:28), but with the caution not to destroy it needlessly, as expressed in the Midrash (Koheles Rabbah 7:13). If we destroy the world, no one will be left to repair it.

Now, reflect upon the following questions

1. The Sefer HaChinuch teaches us to distance ourselves from acts of destruction and instead focus on the good. How does this idea resonate with the choices we make in our everyday lives, especially in our interactions with others and the environment?

2. How do you understand the connection between preserving fruit trees and the broader ethical principle of protecting what benefits humanity? In what ways can this mitzvah influence our approach to modern issues like environmental conservation and sustainability?

3. The Sefer HaChinuch emphasizes the value of goodness and maintaining what sustains life. How can this teaching inspire us to seek out and preserve goodness in our personal relationships, communities, and the world at large?

4. How might the Torah’s commandment to avoid needless destruction challenge our cultural assumptions about consumption, waste, and the use of resources? What steps can we take to align our lives more closely with this value of preservation?

5. In the context of war, where destruction might seem justified, the Torah sets limits by protecting fruit trees. What does this teach us about maintaining moral boundaries even in challenging or extreme situations? How can we apply this principle in our daily decision-making processes?

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Shabbat Shalom!

Door rabbijn Tani Burton

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