Sometimes we read very similar things in two places in Scripture, and it is easy to assume that the two have exactly the same meaning – but we all know what happens when we assume.
Just recently we read that Moses said in his final address to the people, “You have been told, O Israel, what God asks of you.” He then enumerates that we are to be in awe of God, to walk in God’s ways, to love God and to serve God with all our hearts and souls.
For those of us steeped in Judaism’s prophetic tradition, there is an immediate echo with Micah’s: “You have been told, O Man, what God asks of you” – justice, kindness and walking humbly with your God.
I would suggest that these are two very different statements with two very different messages intended for two very different audiences.
To begin with, Moses’ statement is directed only at Israel. Having left Egypt, crossed the Sea of Reeds, received the law at Sinai and endured the struggle to survive in the wilderness, the people of Israel are about to enter Canaan, the land promised to Abraham, their inheritance. The people Israel is told what it must do in order to be successful in its new home.
Micah, on the other hand, addresses all peoples: “Mankind, Humanity, you have been told what you must do.” He does not address Israel alone. Micah is making a universal pronouncement. Moses makes a much more specific one.
Next there is a subtle change in language. Moses says that Israel has been ASKED – this is what is asked of you. Micah’s language is much more forceful – this is what is DEMANDED of you. Through Moses God says, “This is what I am asking of you.” Through Micah God is saying, “This is what I am demanding of you.”
And finally, in order to fulfill what Moses says, one must cling to ritual: Do not wander after false gods, do not perform rites to any but the God of Abraham who brought you out of the House of Bondage.
According to Micah, all people must be committed to being just. However, one can be just but not be good. We all know of incredible cruelty done in the name of justice. So, in addition to being just, we must also be fair. This is the basis of the internal debate in Judaism between Mishpatim (justice) and Rachmonis (mercy).
But then, where does humility come in?
When we focus on being both just AND fair and succeed in finding that balance, even in some part, it is so easy to think that we have the only answer. WE are right, and, of course, THEY must be wrong.
Arrogance has no place in justice, nor any role in fairness. The presence of humility in the mix is key. Without humility, arrogance can undo it all.
B’Shalom
Rabbi Stanley Halpern