Resacralizing Desecrated Earth: The Case of the Eglah Arufah/ The Beheaded Calf Parshat Shoftim 4th of Elul, 5784/September 6th, 2024

Resacralization of nature is a term used in environmental philosophy to describe the process of restoring the sacred quality of nature. The primary assumption is that nature has a sanctified aspect that has become lost in modern times as a result of the secularization of contemporary worldviews. These secular worldviews are said to be directly responsible for the spiritual crisis in "modern man", which has ultimately resulted in the current environmental degradation. This perspective emphasizes the significance of changing human perceptions of nature through the incorporation of various religious principles and values that connect nature with the divine.

https://en.wikipedia.org/wiki/Resacralization_of_nature

It is the secularized worldview that reduces nature to a purely material domain cut off from the world of the Spirit to be plundered at will for what is usually called human welfare, but which really means the illusory satisfaction of a never-ending greed without which consumer society would not exist.

— Seyyed Hossein Nasr quoted in Sarah Elizabeth Robinson, Common Ground in Sacred Nature: Unearthing Ecological Solidarity between Nasr and Ruether, 2014

Nature has been already sacralized by the Sacred Itself, and its resacralization means more than anything else a transformation within man [sic], who has himself lost his [sic] Sacred Center, so as to be able to rediscover the Sacred and consequently to behold again nature's sacred quality.

— Seyyed Hossein Nasr quoted in Sarah Robinson-Bertoni, Key Thinkers on the Environment, 2017

Seyyed Hossein Nasr (/ˈnɑːsər, ˈnæsər/; Persian: سید حسین نصر, born April 7, 1933) is an Iranian-American philosopher, theologian and Islamic scholar. He is University Professor of Islamic studies at George Washington University.

https://en.wikipedia.org/wiki/Seyyed_Hossein_Nasr

Ground Cursed

(יז) וּלְאָדָ֣ם אָמַ֗ר כִּֽי־שָׁמַ֘עְתָּ֮ לְק֣וֹל אִשְׁתֶּ֒ךָ֒ וַתֹּ֙אכַל֙ מִן־הָעֵ֔ץ אֲשֶׁ֤ר צִוִּיתִ֙יךָ֙ לֵאמֹ֔ר לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ אֲרוּרָ֤ה הָֽאֲדָמָה֙ בַּֽעֲבוּרֶ֔ךָ בְּעִצָּבוֹן֙ תֹּֽאכְלֶ֔נָּה כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ׃

(17) To Adam [God] said, “Because you did as your wife said and ate of the tree about which I commanded you, ‘You shall not eat of it,’
Cursed be the ground because of you;
By hard labor shall you eat of it
All the days of your life:
Cain, More Cursed than the Ground
(ח) וַיֹּ֥אמֶר קַ֖יִן אֶל־הֶ֣בֶל אָחִ֑יו וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קׇם קַ֛יִן אֶל־הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃ (ט) וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־קַ֔יִן אֵ֖י הֶ֣בֶל אָחִ֑יךָ וַיֹּ֙אמֶר֙ לֹ֣א יָדַ֔עְתִּי הֲשֹׁמֵ֥ר אָחִ֖י אָנֹֽכִי׃ (י) וַיֹּ֖אמֶר מֶ֣ה עָשִׂ֑יתָ ק֚וֹל דְּמֵ֣י אָחִ֔יךָ צֹעֲקִ֥ים אֵלַ֖י מִן־הָֽאֲדָמָֽה׃ (יא) וְעַתָּ֖ה אָר֣וּר אָ֑תָּה מִן־הָֽאֲדָמָה֙ אֲשֶׁ֣ר פָּצְתָ֣ה אֶת־פִּ֔יהָ לָקַ֛חַת אֶת־דְּמֵ֥י אָחִ֖יךָ מִיָּדֶֽךָ׃ (יב) כִּ֤י תַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה לֹֽא־תֹסֵ֥ף תֵּת־כֹּחָ֖הּ לָ֑ךְ נָ֥ע וָנָ֖ד תִּֽהְיֶ֥ה בָאָֽרֶץ׃ (יג) וַיֹּ֥אמֶר קַ֖יִן אֶל־יְהֹוָ֑ה גָּד֥וֹל עֲוֺנִ֖י מִנְּשֹֽׂא׃ (יד) הֵן֩ גֵּרַ֨שְׁתָּ אֹתִ֜י הַיּ֗וֹם מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה וּמִפָּנֶ֖יךָ אֶסָּתֵ֑ר וְהָיִ֜יתִי נָ֤ע וָנָד֙ בָּאָ֔רֶץ וְהָיָ֥ה כׇל־מֹצְאִ֖י יַֽהַרְגֵֽנִי׃ (טו) וַיֹּ֧אמֶר ל֣וֹ יְהֹוָ֗ה לָכֵן֙ כׇּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהֹוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כׇּל־מֹצְאֽוֹ׃ (טז) וַיֵּ֥צֵא קַ֖יִן מִלִּפְנֵ֣י יְהֹוָ֑ה וַיֵּ֥שֶׁב בְּאֶֽרֶץ־נ֖וֹד קִדְמַת־עֵֽדֶן׃
(8) Cain said to his brother Abel … and when they were in the field, Cain set upon his brother Abel and killed him. (9) The LORD said to Cain, “Where is your brother Abel?” And he said, “I do not know. Am I my brother’s keeper?” (10) Then He said, “What have you done? Hark, your brother’s blood cries out to Me from the ground! (11) Therefore, you shall be more cursed than the ground, which opened its mouth to receive your brother’s blood from your hand. (12) If you till the soil, it shall no longer yield its strength to you. You shall become a ceaseless wanderer on earth.” (13) Cain said to the LORD, “My punishment is too great to bear! (14) Since You have banished me this day from the soil, and I must avoid Your presence and become a restless wanderer on earth—anyone who meets me may kill me!” (15) The LORD said to him, “I promise, if anyone kills Cain, sevenfold vengeance shall be taken on him.” And the LORD put a mark on Cain, lest anyone who met him should kill him. (16) Cain left the presence of the LORD and settled in the land of Nod, east of Eden.

"Primal Bond Ruptured"

Commentary from the Five Books of Moses by Everett Fox

One may observe significant links to the garden story. Once again human beings are given a choice; once again disregarding the warning leads to death and estrangement from God; and once again the primal bond between humanity and the soil is ruptured. Chapter 3 is directly recalled by the use of specific wording: God echoes the curse he had put on the woman (3:16) in his warning to Kayin (4:7), and “Where is Hevel your brother?” (4:9) brings to mind “Where are you?” (3:9), which had been addressed to Kayin’s father.

When you Come Upon a Corpse

(א) כִּי־יִמָּצֵ֣א חָלָ֗ל בָּאֲדָמָה֙ אֲשֶׁר֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ נֹתֵ֤ן לְךָ֙ לְרִשְׁתָּ֔הּ נֹפֵ֖ל בַּשָּׂדֶ֑ה לֹ֥א נוֹדַ֖ע מִ֥י הִכָּֽהוּ׃ (ב) וְיָצְא֥וּ זְקֵנֶ֖יךָ וְשֹׁפְטֶ֑יךָ וּמָדְדוּ֙ אֶל־הֶ֣עָרִ֔ים אֲשֶׁ֖ר סְבִיבֹ֥ת הֶחָלָֽל׃ (ג) וְהָיָ֣ה הָעִ֔יר הַקְּרֹבָ֖ה אֶל־הֶחָלָ֑ל וְלָֽקְח֡וּ זִקְנֵי֩ הָעִ֨יר הַהִ֜וא עֶגְלַ֣ת בָּקָ֗ר אֲשֶׁ֤ר לֹֽא־עֻבַּד֙ בָּ֔הּ אֲשֶׁ֥ר לֹא־מָשְׁכָ֖ה בְּעֹֽל׃ (ד) וְהוֹרִ֡דוּ זִקְנֵי֩ הָעִ֨יר הַהִ֤וא אֶת־הָֽעֶגְלָה֙ אֶל־נַ֣חַל אֵיתָ֔ן אֲשֶׁ֛ר לֹא־יֵעָבֵ֥ד בּ֖וֹ וְלֹ֣א יִזָּרֵ֑עַ וְעָֽרְפוּ־שָׁ֥ם אֶת־הָעֶגְלָ֖ה בַּנָּֽחַל׃ (ה) וְנִגְּשׁ֣וּ הַכֹּהֲנִים֮ בְּנֵ֣י לֵוִי֒ כִּ֣י בָ֗ם בָּחַ֞ר יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ לְשָׁ֣רְת֔וֹ וּלְבָרֵ֖ךְ בְּשֵׁ֣ם יְהֹוָ֑ה וְעַל־פִּיהֶ֥ם יִהְיֶ֖ה כׇּל־רִ֥יב וְכׇל־נָֽגַע׃ (ו) וְכֹ֗ל זִקְנֵי֙ הָעִ֣יר הַהִ֔וא הַקְּרֹבִ֖ים אֶל־הֶחָלָ֑ל יִרְחֲצוּ֙ אֶת־יְדֵיהֶ֔ם עַל־הָעֶגְלָ֖ה הָעֲרוּפָ֥ה בַנָּֽחַל׃ (ז) וְעָנ֖וּ וְאָמְר֑וּ יָדֵ֗ינוּ לֹ֤א (שפכה) [שָֽׁפְכוּ֙] אֶת־הַדָּ֣ם הַזֶּ֔ה וְעֵינֵ֖ינוּ לֹ֥א רָאֽוּ׃ (ח) כַּפֵּר֩ לְעַמְּךָ֨ יִשְׂרָאֵ֤ל אֲשֶׁר־פָּדִ֙יתָ֙ יְהֹוָ֔ה וְאַל־תִּתֵּן֙ דָּ֣ם נָקִ֔י בְּקֶ֖רֶב עַמְּךָ֣ יִשְׂרָאֵ֑ל וְנִכַּפֵּ֥ר לָהֶ֖ם הַדָּֽם׃ (ט) וְאַתָּ֗ה תְּבַעֵ֛ר הַדָּ֥ם הַנָּקִ֖י מִקִּרְבֶּ֑ךָ כִּֽי־תַעֲשֶׂ֥ה הַיָּשָׁ֖ר בְּעֵינֵ֥י יְהֹוָֽה׃ {ס}

(1) If, in the land that your God יהוה is assigning you to possess, someone slain is found lying in the open, the identity of the slayer not being known, (2) your elders and magistrates shall go out and measure the distances from the corpse to the nearby towns. (3) The elders of the town nearest to the corpse shall then take a heifer which has never been worked, which has never pulled in a yoke; (4) and the elders of that town shall bring the heifer down to an everflowing wadi, which is not tilled or sown. There, in the wadi, they shall break the heifer’s neck. (5) The priests, sons of Levi, shall come forward; for your God יהוה has chosen them for divine service and to pronounce blessing in the name of יהוה, and every lawsuit and case of assault is subject to their ruling. (6) Then all the elders of the town nearest to the corpse shall wash their hands over the heifer whose neck was broken in the wadi. (7) And they shall make this declaration: “Our hands did not shed this blood, nor did our eyes see it done. (8) Absolve, יהוה, Your people Israel whom You redeemed, and do not let guilt for the blood of the innocent remain among Your people Israel.” And they will be absolved of bloodguilt. (9) Thus you will remove from your midst guilt for the blood of the innocent, for you will be doing what is right in the sight of יהוה.

#2491 חָלָל chalal {khaw-lawl'}

—Hebrew Word Study (Transliteration-Pronunciation Etymology & Grammar)

n m 1) slain, fatally wounded, pierced 1a) pierced, fatally wounded 1b) slain adj 2) (CLBL) profaned 2a) defiled, profaned (by divorce)

—Brown-Driver-Briggs (Old Testament Hebrew-English Lexicon)

-- pierced (especially to death); figuratively polluted:—kill, profane, slain (man), X slew, (deadly) wounded.

—Strong's (Hebrew & Chaldee Dictionary of the Old Testament)

http://lexiconcordance.com/hebrew/2491.html

Challal: Profaning (piercing?) God's Name
(יב) וְלֹֽא־תִשָּׁבְע֥וּ בִשְׁמִ֖י לַשָּׁ֑קֶר וְחִלַּלְתָּ֛ אֶת־שֵׁ֥ם אֱלֹהֶ֖יךָ אֲנִ֥י יְהֹוָֽה׃
(12) You shall not swear falsely by My name, profaning the name of your God: I am the LORD.

The Connection Between Chol and Challal

"....... the key word here is chol which connotes “mundane”-ness or profanity in the realm of time (a & b) and matter (c,d, & e). It appears that the simple form of the word (chol, chullin) merely speaks of a de facto state of the ordinary while the alliterative double lamed (challal, chillul) connotes a profaning of preexisting sanctity.

Equally clear is the notion that whenever we speak of chol, sanctity (kedusha) is lurking in the shadows. Thus one of the gravest sins is called chillul Hashem – profaning the name of God . For commensurate to the degree of sanctity is the depth of profanity. Is it not interesting to consider that the word for a human corpse in the Torah is called challal , implying a vacating of the great sanctity that is humanity?"

Rabbi Asher Brander

https://www.ou.org/life/torah/brander_matot_words/

We Did Not Abdicate Our Responsibility
(ו) זִקְנֵי אוֹתָהּ הָעִיר רוֹחֲצִין אֶת יְדֵיהֶן בַּמַּיִם בִּמְקוֹם עֲרִיפָה שֶׁל עֶגְלָה, וְאוֹמְרִים, (שם) יָדֵינוּ לֹא שָׁפְכֻה אֶת הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ. וְכִי עַל דַּעְתֵּנוּ עָלְתָה, שֶׁזִּקְנֵי בֵית דִּין שׁוֹפְכֵי דָמִים הֵן, אֶלָּא שֶׁלֹּא בָא לְיָדֵינוּ וּפְטַרְנוּהוּ בְלֹא מָזוֹן, וְלֹא רְאִינוּהוּ וְהִנַּחְנוּהוּ בְלֹא לְוָיָה. וְהַכֹּהֲנִים אוֹמְרִים, (שם) כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר פָּדִיתָ ה' וְאַל תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל. לֹא הָיוּ צְרִיכִים לוֹמַר (שם) וְנִכַּפֵּר לָהֶם הַדָּם, אֶלָּא רוּחַ הַקֹּדֶשׁ מְבַשַּׂרְתָּן, אֵימָתַי שֶׁתַּעֲשׂוּ כָּכָה, הַדָּם מִתְכַּפֵּר לָהֶם:
(6) The Elders of that city would then wash their hands in water in the place of the breaking of the neck of the heifer, and they would recite: “Our hands did not spill this blood, nor did our eyes see” (Deuteronomy 21:7). The mishna explains: But did it enter our minds that the Elders of the court are spillers of blood, that they must make such a declaration? Rather, they mean to declare that the victim did not come to us and then we let him take his leave without food, and we did not see him and then leave him alone to depart without accompaniment. And the priests recite: “Forgive, Lord, Your people Israel, whom You have redeemed, and suffer not innocent blood to remain in the midst of Your people Israel” (Deuteronomy 21:8). They did not have to recite the conclusion of the verse: “And the blood shall be forgiven for them,” as this is not part of the priests’ statement, but rather the Divine Spirit informs them: When you shall do so, the blood is forgiven for you.
Measure for Measure
(א) אל נחל איתן. קָשֶׁה, שֶׁלֹּא נֶעֱבַד: (ב) וערפו. קוֹצֵץ עָרְפָּהּ בְּקוֹפִיץ; אָמַר הַקָּבָּ"ה תָּבֹא עֶגְלָה בַת שְׁנָתָהּ שֶׁלֹּא עָשְׂתָה פֵרוֹת וְתֵעָרֵף בְּמָקוֹם שֶׁאֵינוֹ עוֹשֶׂה פֵרוֹת, לְכַפֵּר עַל הֲרִיגָתוֹ שֶׁל זֶה שֶׁלֹּא הִנִּיחוּהוּ לַעֲשׂוֹת פֵּרוֹת (סוטה מ"ו):
(1) אל נחל איתן UNTO A VALLEY WHICH IS איתן — which is hard; i.e. one that has never been tilled (Sifrei Devarim 207:2; Sotah 45b). (2) וערפו AND THEY SHALL STRIKE OFF [THE HEIFER’S] NECK — i.e. one breaks its neck with a hatchet. The Holy One, blessed be He, says, as it were, Let a heifer which is only one year old and which therefore has brought forth no fruits (no offspring) have its neck broken at a spot (the untilled valley) which has not brought forth fruits, to expiate for the murder of him whom they did not permit further to beget children (Sotah 46a).

Abarbanel

“What is the point of this mitzvah and its reasons? And if it was to cleanse the innocent blood, how does the blood of the eglah arufa atone for the iniquity of the blood of the murdered man? And if Yisrael were not guilty in this matter, why was this action needed?

The eglah arufah ceremony was meant to shock the people living in the cities surrounding the murder site. By gathering together and then decapitating the calf, the city elders thereby interrupt the normal routine of everyday life."

Isaac ben Judah Abarbanel (Hebrew: יצחק בן יהודה אברבנאל;‎ 1437–1508), commonly referred to as Abarbanel was a Portuguese Jewish statesman, philosopher, Bible commentator, and financier.

"Our Hands Have Not Spilled this Blood" Professor Nechama Leibowitz

“We see then that responsibility for an evil act does not fall only on the perpetrator and not just on the abettor. The crime does not only involve cooperation, but also negligence, omission, and inattention. One who sits in his quiet corner and ignores the rest of society and its corrupt ways and “with dualists do not mingle” (Mishlei 24:21) and guards his soul with every safeguard – and sees oppression and theft and robbery but does not arise and does not move and does not struggle and does not protest – he also cannot say, ‘Our hands have not spilled this blood.’”

Nechama Leibowitz (Hebrew: נחמה ליבוביץ׳; September 3, 1905 – April 12, 1997) was an Israeli Bible scholar and commentator who rekindled interest in Bible study​​​​​​​

Life-Blood
(א) וַיְבָ֣רֶךְ אֱלֹהִ֔ים אֶת־נֹ֖חַ וְאֶת־בָּנָ֑יו וַיֹּ֧אמֶר לָהֶ֛ם פְּר֥וּ וּרְב֖וּ וּמִלְא֥וּ אֶת־הָאָֽרֶץ׃ (ב) וּמוֹרַאֲכֶ֤ם וְחִתְּכֶם֙ יִֽהְיֶ֔ה עַ֚ל כׇּל־חַיַּ֣ת הָאָ֔רֶץ וְעַ֖ל כׇּל־ע֣וֹף הַשָּׁמָ֑יִם בְּכֹל֩ אֲשֶׁ֨ר תִּרְמֹ֧שׂ הָֽאֲדָמָ֛ה וּֽבְכׇל־דְּגֵ֥י הַיָּ֖ם בְּיֶדְכֶ֥ם נִתָּֽנוּ׃ (ג) כׇּל־רֶ֙מֶשׂ֙ אֲשֶׁ֣ר הוּא־חַ֔י לָכֶ֥ם יִהְיֶ֖ה לְאׇכְלָ֑ה כְּיֶ֣רֶק עֵ֔שֶׂב נָתַ֥תִּי לָכֶ֖ם אֶת־כֹּֽל׃ (ד) אַךְ־בָּשָׂ֕ר בְּנַפְשׁ֥וֹ דָמ֖וֹ לֹ֥א תֹאכֵֽלוּ׃ (ה) וְאַ֨ךְ אֶת־דִּמְכֶ֤ם לְנַפְשֹֽׁתֵיכֶם֙ אֶדְרֹ֔שׁ מִיַּ֥ד כׇּל־חַיָּ֖ה אֶדְרְשֶׁ֑נּוּ וּמִיַּ֣ד הָֽאָדָ֗ם מִיַּד֙ אִ֣ישׁ אָחִ֔יו אֶדְרֹ֖שׁ אֶת־נֶ֥פֶשׁ הָֽאָדָֽם׃ (ו) שֹׁפֵךְ֙ דַּ֣ם הָֽאָדָ֔ם בָּֽאָדָ֖ם דָּמ֣וֹ יִשָּׁפֵ֑ךְ כִּ֚י בְּצֶ֣לֶם אֱלֹהִ֔ים עָשָׂ֖ה אֶת־הָאָדָֽם׃ (ז) וְאַתֶּ֖ם פְּר֣וּ וּרְב֑וּ שִׁרְצ֥וּ בָאָ֖רֶץ וּרְבוּ־בָֽהּ׃ {ס} (ח) וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־נֹ֔חַ וְאֶל־בָּנָ֥יו אִתּ֖וֹ לֵאמֹֽר׃
(1) God blessed Noah and his sons, and said to them, “Be fertile and increase, and fill the earth. (2) The fear and the dread of you shall be upon all the beasts of the earth and upon all the birds of the sky—everything with which the earth is astir—and upon all the fish of the sea; they are given into your hand. (3) Every creature that lives shall be yours to eat; as with the green grasses, I give you all these. (4) You must not, however, eat flesh with its life-blood in it. (5) But for your own life-blood I will require a reckoning: I will require it of every beast; of man, too, will I require a reckoning for human life, of every man for that of his fellow man! (6) Whoever sheds the blood of man, By man shall his blood be shed; For in His image Did God make man. (7) Be fertile, then, and increase; abound on the earth and increase on it.” (8) And God said to Noah and to his sons with him,
A Bloodless Murder
(יח) וַיִּרְא֥וּ אֹת֖וֹ מֵרָחֹ֑ק וּבְטֶ֙רֶם֙ יִקְרַ֣ב אֲלֵיהֶ֔ם וַיִּֽתְנַכְּל֥וּ אֹת֖וֹ לַהֲמִיתֽוֹ׃ (יט) וַיֹּאמְר֖וּ אִ֣ישׁ אֶל־אָחִ֑יו הִנֵּ֗ה בַּ֛עַל הַחֲלֹמ֥וֹת הַלָּזֶ֖ה בָּֽא׃ (כ) וְעַתָּ֣ה ׀ לְכ֣וּ וְנַֽהַרְגֵ֗הוּ וְנַשְׁלִכֵ֙הוּ֙ בְּאַחַ֣ד הַבֹּר֔וֹת וְאָמַ֕רְנוּ חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ וְנִרְאֶ֕ה מַה־יִּהְי֖וּ חֲלֹמֹתָֽיו׃ (כא) וַיִּשְׁמַ֣ע רְאוּבֵ֔ן וַיַּצִּלֵ֖הוּ מִיָּדָ֑ם וַיֹּ֕אמֶר לֹ֥א נַכֶּ֖נּוּ נָֽפֶשׁ׃ (כב) וַיֹּ֨אמֶר אֲלֵהֶ֣ם ׀ רְאוּבֵן֮ אַל־תִּשְׁפְּכוּ־דָם֒ הַשְׁלִ֣יכוּ אֹת֗וֹ אֶל־הַבּ֤וֹר הַזֶּה֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר וְיָ֖ד אַל־תִּשְׁלְחוּ־ב֑וֹ לְמַ֗עַן הַצִּ֤יל אֹתוֹ֙ מִיָּדָ֔ם לַהֲשִׁיב֖וֹ אֶל־אָבִֽיו׃
(18) They saw him from afar, and before he came close to them they conspired to kill him. (19) They said to one another, “Here comes that dreamer! (20) Come now, let us kill him and throw him into one of the pits; and we can say, ‘A savage beast devoured him.’ We shall see what comes of his dreams!” (21) But when Reuben heard it, he tried to save him from them. He said, “Let us not take his life.” (22) And Reuben went on, “Shed no blood! Cast him into that pit out in the wilderness, but do not touch him yourselves”—intending to save him from them and restore him to his father.
A Killing without Accountability
(כט) וַיָּ֤שׇׁב רְאוּבֵן֙ אֶל־הַבּ֔וֹר וְהִנֵּ֥ה אֵין־יוֹסֵ֖ף בַּבּ֑וֹר וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו׃ (ל) וַיָּ֥שׇׁב אֶל־אֶחָ֖יו וַיֹּאמַ֑ר הַיֶּ֣לֶד אֵינֶ֔נּוּ וַאֲנִ֖י אָ֥נָה אֲנִי־בָֽא׃ (לא) וַיִּקְח֖וּ אֶת־כְּתֹ֣נֶת יוֹסֵ֑ף וַֽיִּשְׁחֲטוּ֙ שְׂעִ֣יר עִזִּ֔ים וַיִּטְבְּל֥וּ אֶת־הַכֻּתֹּ֖נֶת בַּדָּֽם׃ (לב) וַֽיְשַׁלְּח֞וּ אֶת־כְּתֹ֣נֶת הַפַּסִּ֗ים וַיָּבִ֙יאוּ֙ אֶל־אֲבִיהֶ֔ם וַיֹּאמְר֖וּ זֹ֣את מָצָ֑אנוּ הַכֶּר־נָ֗א הַכְּתֹ֧נֶת בִּנְךָ֛ הִ֖וא אִם־לֹֽא׃ (לג) וַיַּכִּירָ֤הּ וַיֹּ֙אמֶר֙ כְּתֹ֣נֶת בְּנִ֔י חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ טָרֹ֥ף טֹרַ֖ף יוֹסֵֽף׃ (לד) וַיִּקְרַ֤ע יַעֲקֹב֙ שִׂמְלֹתָ֔יו וַיָּ֥שֶׂם שַׂ֖ק בְּמׇתְנָ֑יו וַיִּתְאַבֵּ֥ל עַל־בְּנ֖וֹ יָמִ֥ים רַבִּֽים׃ (לה) וַיָּקֻ֩מוּ֩ כׇל־בָּנָ֨יו וְכׇל־בְּנֹתָ֜יו לְנַחֲמ֗וֹ וַיְמָאֵן֙ לְהִתְנַחֵ֔ם וַיֹּ֕אמֶר כִּֽי־אֵרֵ֧ד אֶל־בְּנִ֛י אָבֵ֖ל שְׁאֹ֑לָה וַיֵּ֥בְךְּ אֹת֖וֹ אָבִֽיו׃ (לו) וְהַ֨מְּדָנִ֔ים מָכְר֥וּ אֹת֖וֹ אֶל־מִצְרָ֑יִם לְפֽוֹטִיפַר֙ סְרִ֣יס פַּרְעֹ֔ה שַׂ֖ר הַטַּבָּחִֽים׃ {פ}

(29) When Reuben returned to the pit and saw that Joseph was not in the pit, he rent his clothes. (30) Returning to his brothers, he said, “The boy is gone! Now, what am I to do?” (31) Then they took Joseph’s tunic, slaughtered a kid, and dipped the tunic in the blood. (32) They had the ornamented tunic taken to their father, and they said, “We found this. Please examine it; is it your son’s tunic or not?” (33) He recognized it, and said, “My son’s tunic! A savage beast devoured him! Joseph was torn by a beast!” (34) Jacob rent his clothes, put sackcloth on his loins, and observed mourning for his son many days. (35) All his sons and daughters sought to comfort him; but he refused to be comforted, saying, “No, I will go down mourning to my son in Sheol.” Thus his father bewailed him. (36) The Midianites,meanwhile, sold him in Egypt to Potiphar, a courtier of Pharaoh and his prefect.

Resurrection

(כה) וַֽיַּעֲל֖וּ מִמִּצְרָ֑יִם וַיָּבֹ֙אוּ֙ אֶ֣רֶץ כְּנַ֔עַן אֶֽל־יַעֲקֹ֖ב אֲבִיהֶֽם׃ (כו) וַיַּגִּ֨דוּ ל֜וֹ לֵאמֹ֗ר ע֚וֹד יוֹסֵ֣ף חַ֔י וְכִֽי־ה֥וּא מֹשֵׁ֖ל בְּכׇל־אֶ֣רֶץ מִצְרָ֑יִם וַיָּ֣פׇג לִבּ֔וֹ כִּ֥י לֹא־הֶאֱמִ֖ין לָהֶֽם׃ (כז) וַיְדַבְּר֣וּ אֵלָ֗יו אֵ֣ת כׇּל־דִּבְרֵ֤י יוֹסֵף֙ אֲשֶׁ֣ר דִּבֶּ֣ר אֲלֵהֶ֔ם וַיַּרְא֙ אֶת־הָ֣עֲגָל֔וֹת אֲשֶׁר־שָׁלַ֥ח יוֹסֵ֖ף לָשֵׂ֣את אֹת֑וֹ וַתְּחִ֕י ר֖וּחַ יַעֲקֹ֥ב אֲבִיהֶֽם׃ (כח) וַיֹּ֙אמֶר֙ יִשְׂרָאֵ֔ל רַ֛ב עוֹד־יוֹסֵ֥ף בְּנִ֖י חָ֑י אֵֽלְכָ֥ה וְאֶרְאֶ֖נּוּ בְּטֶ֥רֶם אָמֽוּת׃

(25) They went up from Egypt and came to their father Jacob in the land of Canaan. (26) And they told him, “Joseph is still alive; yes, he is ruler over the whole land of Egypt.” His heart went numb, for he did not believe them. (27) But when they recounted all that Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, the spirit of their father Jacob revived. (28) “Enough!” said Israel. “My son Joseph is still alive! I must go and see him before I die.”
Jacob's Heart Condition
(ב) ויפג לבו. נֶחֱלַף לִבּוֹ וְהָלַךְ מִלְּהַאֲמִין, לֹא הָיָה לִבּוֹ פוֹנֶה אֶל הַדְּבָרִים, לְשׁוֹן מְפִיגִין טַעֲמָן בִּלְשׁוֹן מִשְׁנָה וּכְמוֹ מֵאֵין הֲפֻגוֹת (איכה ג'), וְרֵיחוֹ לֹא נָמָר (ירמיהו מ"ח), מְתַּרְגְּמִינַן וְרֵיחֵיהּ לָא פָג:
(2) ויפג לבו AND JACOB’S HEART CONTINUED COLD — his heart passed away (נחלף) and ceased to believe — his heart took no notice of their words. The word ויפג has the same meaning as (Beitzah 14a) “all spices let their taste pass away (מפיגין)” (i.e. lose their taste) in Mishnaic Hebrew. Similar is (Lamentations 3:49) “without (הפגות) intermission”. The words (Jeremiah 48:11) “and his scent is not changed (נמר)” is rendered in the Targum by “and his scent has not את כל דברי יוסף.
Joseph Was Studying Eglah Arufah with His Father
(א) את כל דברי יוסף. סִימָן מָסַר לָהֶם בַּמֶּה הָיָה עוֹסֵק כְּשֶׁפֵּרֵשׁ מִמֶּנּוּ – בְּפָרָשַׁת עֶגְלָה עֲרוּפָה, זֶהוּ שֶׁנֶּאֱמַר וירא את העגלות אשר שלח יוסף, וְלֹא נֶאֱמַר אֲשֶׁר שָׁלַח פַּרְעֹה: (ב) ותחי רוח יעקב. שָׁרְתָה עָלָיו שְׁכִינָה, שֶׁפֵּרְשָׁה מִמֶּנּוּ:
(1) .(פג ALL THE WORDS OF JOSEPH — As evidence that it was Joseph who was sending this message he had informed them of the religious subject he had been studying with his father at the time when he left him, viz., the section of the Heifer (עגלה) that had its neck broken (Deuteronomy 21:6). It is to this that Scripture refers in the words “And he saw (i.e comprehended the meaning of) the עגלות (here to be taken in sense of Heifer) which Joseph had sent — and it does not state “which Pharaoh had sent” (as one would expect if עגלות meant wagons) (Genesis Rabbah 94:3). (2) ותחי רוח יעקב THE SPIRIT OF JACOB [THEIR FATHER] REVIVED — The Shechinah that had departed from him, rested again upon him (cf. Onkelos).

Encountering the Void

Rebbe Nachman of Breslav wrote much about the "challal hapanui," the void out of which creation occured and into which we all might fall through doubt and despair. (See Likkutei Moharan 64.) "כִּי־יִמָּצֵא חָלָל," should one find oneself peering into a spiritual abyss, parshat Shoftim teaches us, take action, take responsibility, or take pause.

Dr. Erin Leib Smokler, Parshat Shoftim

https://www.sefaria.org/sheets/414160.1?lang=bi&with=all&lang2=en

Resources:

  • Breaking the Heifer’s Neck: A Bloodless Ritual for an Unsolved Murder Dr.Yitzhaq Feder, https://www.thetorah.com/article/breaking-the-heifers-neck-a-bloodless-ritual-for-an-unsolved-murder
  • Yale Forum on Religion and Ecology, https://fore.yale.edu/Religion
  • Joseph and the Eglah Arufah, by Ruth Walfish, Jewish Bible Quarterly https://jbqnew.jewishbible.org/assets/Uploads/401/jbq_401_eglaharufa.pdf