This week we read of the deaths of Sarah and Abraham--the founding couple of ethical monotheism and of the people of Israel.  Their lives have left a profound imprint on human history; as we ponder their lives and deaths, it would be well to ponder the meaning of life for ourselves. A rabbinic parable offers keen perspective. (The following is drawn from my book, "Losing the Rat Race, Winning at Life," Urim Publications, 2005.)

"The Mitzvot are the dictates of God, and we are bound to obey them as a servant obeys his master."  This is the topic of a paper assigned to a cousin of mine, who is taking a class in Jewish studies. The class is studying various religious movements within Judaism, and the above statement was meant to characterize the Orthodox view. Obviously, the way the statement is phrased paints a narrow picture of Orthodoxy-- implying that we are compelled to do mitzvot unthinkingly, and we function essentially as  mindless, mechanical slaves.

The New York Times (July 15, 2012) included an important article by Ross Douthat entitled “Can Liberal Christianity be Saved?” He points out that the liberal denominations of Christianity have increasingly identified themselves with “progressive” causes--and in the process have experienced a drastic drop in membership and church attendance! He writes that “…liberal Christianity has simply collapsed. Practically every denomination…that has tried to adapt itself to contemporary liberal values has seen an Episcopal-style plunge in church attendance.”

Researchers at the Albert Einstein College of Medicine and the Ferkauf Graduate School of Psychology of Yeshiva University conducted extensive studies on longevity. In one of these studies, they focused on 243 Ashkenazic Jews (average age 97.6 years, 75% women) to determine whether there is a genetic basis to living long lives. Their findings were reported in an article published online May 21, 2012, in the journal “Aging.”

"And Moses spoke before God saying: behold, the children of Israel did not listen to me; how then will Pharaoh listen to me..."

Moses brought the children of Israel a tremendous message: God was ready to end their slavery in Egypt; God would bring them to the Promised Land, a land flowing with milk and honey. After generations of harsh servitude, the Israelites would now become free.

When Moses approached the end of his career, he asked God to appoint a new leader for the Israelites, so that “the congregation of the Lord be not as sheep which have no shepherd” (Bemidbar 27:17). He wanted to be sure that his successor would be someone who would lead the people as a shepherd who tends his flock.

A shepherd is often lonely. A shepherd often loses sleep. A shepherd watches over the entire flock, especially the weaker sheep and the stragglers. A shepherd keeps the flock in order, making sure that all are accounted for. A shepherd leads the flock with thoughtfulness and devotion.

In the opening pages of his book “The Upright Thinkers,” Dr. Leonard Mlodinow reports an incident in his father’s life as an inmate in a Nazi concentration camp. The elder Mlodinow was then a young Polish Jew, who had not received formal education past seventh grade. In the camp, he met an older inmate, a mathematician, and they struck up a friendship.

Religion has two faces. One face is that of saintliness, idealism, holiness and selflessness. But the other face is one of hatred, cruelty, selfishness and egotism. Within the world of religion, one can find the most exemplary human beings; but one can also find inquisitors and terrorists. In his play, “The Father,” August Strindberg has one of his characters state: “It is strange that as soon as you begin to talk about God and love, your voice becomes hard and your eyes full of hate.”

It’s not that there are two types of people, pious and wicked. Rather, saintliness and ugliness are intermixed within individuals. The righteous struggle to keep the ugliness out; the wicked strive to promote their own evil agendas. Often, the wicked camouflage themselves in the cloak of piety.

Not only did the people not seem to appreciate the lifelong service of Miriam, they are not reported as having offered any words of consolation to her brothers, Moses and Aaron. The people were thirsty; they were not concerned about the death of Miriam or the grief of Moses and Aaron.

The Ner Tamid (eternal light) was a basic feature of the Mishkan as well as of the First and Second Temples in Jerusalem. Symbolizing the Almighty’s constant presence and providence, the Ner Tamid has been a vital component of our synagogues throughout the generations.