For well over a century there has been a raging debate in the United States as to how to correctly interpret the constitution.
Is the constitution a literal document, where the words written are just as relevant today as they were back then or is it simply the spirit of the document and not the specific letters of the law which are relevant today?
One of the better-known examples is whether the “right to bear arms” is protected under the constitution or not.
As religious Jews, we understand that the Torah given to us at Har Sinai is a living, breathing document whose laws, customs, and traditions are just as relevant today as they were 2200 years ago.
Yet in this past week's Torah portion, we spend much time talking about an ox who damages.
If an ox, a usually domesticated and well-behaved animal cause damages, the owner is liable to pay half of the caused damage. Yet, if the ox damages a third time, the status of the ox changes to a “Mu’ad” (warned) and the owner is liable for full damages, as he should have taken the necessary restrictions then to let it cause damage a 3rd time.
Personally, I do not own any oxen (I know, right).
Yet since the Torah is a living breathing document where every written word is relevant to us today, what can we learn from the intricate details of the oxen?
It is possible that even though I don’t own any oxen, I can use this as a springboard to better understand the immense power of habitual behavior. How habits, good or bad, turn into regular behaviors, as you do them more and more.
Just as the ox is not called “an ox who damages,” but the essence of its identity changes and is now called a “mu’ad,” so to us when we do positive or negative behaviors enough times, they become part of our intrinsic identity.
Knowing this, we should take this opportunity to understand and internalize the power of habitual behaviors becoming our identity if we do them long enough, so we will be sure not to rationalize bad behavior by saying that “we are only doing it once or twice”.
Furthermore, we can use this understanding as a moment of personal reflection on our current behaviors to stock up on positive habits and not heaven forbid negative ones.
But I think we can take this concept one step further.
How does an ox with the “Mu’ad” status go back to its innocent “Tam” status?
The Gemarah states that an ox with the “Mu’ad” status goes back to its innocent “Tam” status by changing its environment i.e., being acquired by a new owner. Once the animal is placed in a new environment its previous triggers are no longer relevant, thereby going back to its previous state of domesticated and undamaging innocence.
This possibly teaches us the power an environment has on its inhabitants.
How important it is to be in a spiritually positive environment with positive influences and how a change of environment automatically enables the opportunity for a fresh start.
On a personal level, the behaviors I’ve had elsewhere, both good and less good are negligible, as I’ve recently moved into a new city.
Just as the ox reverts to the status of “Tam,” so do I fall back into a quasi-state of innocence.
May I have the strength to make continuously make the right choices, develop new positive behaviors that become an intricate part of me, so I can become the best person I can possibly be.
P.S. Part of the ideas above were adapted from Rabbi Menachem Feldman of Greenwich, Connecticut
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