Facing Fear

Vayishlach

Gen. 32:4 - 36:43

Précis: As he nears his return to his homeland, Jacob sent (vayishlach) messengers to Esau to ascertain Esau’s state of mind after their 20 year separation. While he awaits a reply, Jacob encounters an “adversary” (most assume an angel) with whom Jacob wrestles through the night. As dawn breaks, the adversary announces that Jacob’s name is to be changed to Israel: “He who wrestles with God.” On the following day, Esau approaches, and despite Jacob’s fears, there is a happy reunion.

            We then read the story of how a local prince rapes Dinah, Jacob’s daughter, and then asks to marry her. Jacob agrees on condition that all of the men of the city are circumcised. While the men are recovering, Jacob’s sons Simon and Levi attack the city and kill all of the inhabitants in revenge for the insult to their sister.

           Jacob soon travels to Beth-el (the site of his ladder dream), and on the way, Rachel gives birth to Benjamin and dies in childbirth. Thereafter, Isaac’s death is noted, as is his burial by Esau and Jacob. The parasha ends with a genealogy of Esau and his descendants.

Gen. 32:8 “Jacob was greatly frightened; in his anxiety, he divided the people with him, and the flocks and herds and camels, into two camps.”

            In his “Short, practical, relevant Weekly Dvar” (11/27/15) Shlomo Ressler poses the question of why Jacob was “greatly frightened.” After all, he had been promised by God that he, Jacob, would return safely to Canaan (Gen. 28:15). Does Jacob’s fear reflect a lack of trust in God’s promise?

            Ressler cites Abrabanel who states that fear is a not sign of weakness, but rather a part of being a human being. One who is afraid should not be judged harshly. After all, whom among us has never been afraid?

            For some in America today, there is real fear about what lies ahead for America and the world. The question is what do we do when we're afraid? Do we become immobilized, or do we gather ourselves to meet the challenges that lie ahead? Jacob’s great strength was that he was prepared and able to act despite his fear (which some would call the definition of heroism). What concrete steps can be taken by those of us who question America's way ahead as espioused by the incoming administration? I suggest that supporting organizations such as the ACLU, Planned Parenthood, and the Sierra Club is one important opportunity. Speaking out in “main stream” media as well as social media is another chance to act in the face of fear.

            Rav Nahman of Bratslav once said, "the whole world is a very narrow bridge, but the main thing is not to be afraid at all." Jacob’s actions teach us that when we are afraid, we have the opportunity to gather our strength and conquer our fears by confronting them. As Ressler suggests, “we won't act afraid, because we won't be afraid to act.”

Sandwich?

Vayetze

Gen. 28:10-33:3

Précis: As Jacob travels towards the household of his uncle Laban, he dreams of a ladder (some translate it as a ramp) to heaven, with angels ascending and descending. He vows to build a great House for God on the spot. Jacob meets and falls in love with Laban’s younger daughter, Rachel. Laban agrees to the match, provided that Jacob works for him for seven years. Laban switches the older daughter, Leah, for Rachel; Jacob works an additional seven years for Rachel’s hand. Jacob then works for Laban another six years, and acquires great wealth and flocks through shrewd husbandry. During the stay with Laban, most of the children of Jacob are born. At the conclusion of the parasha, after tense negotiations with Laban, Jacob leaves with his possessions and family.

Gen. 28:10 “And Jacob left.” 

            Jacob flees home after Esau threatens to kill him for usurping the blessing from their father Isaac. Jacob leaves behind him a father he has deceived (earning him the name “Trickster.”) He also leaves behind his beloved mother, who has orchestrated the blessing, has warned him of Esau’s intent, and has sent him to her kin in Haran for safety. Should we assume that Jacob was running away out of fear, or because he was following his mother’s orders? Some of the Sages suggest that Jacob was following the dictates of the 5^th Commandment to obey his mother.

            The commandment to obey (or honor) is clear, but exactly how we are to do it is left unstated in our text. The Talmud, on the other hand, offers great detail in the “how to” of observing this mitzvah, including the requirement that a child provide the parents with food, shelter, and clothing if required, but most of all, with respect and dignity.  

            Some of us find ourselves as part of the “sandwich generation,” when we still have responsibilities for children and now have assumed more responsibilities for our older parents. While many see this as a trial (as it certainly can be at times), we might see this as a pair of blessings: not only are we blessed with the continuing presence of our parents, but we are also blessed with the opportunity to continue to observe the mitzvah of honoring them. With the blessing of long life comes added complexity for those of us with surviving elderly parents. How can we see to their needs while respecting their dignity? Perhaps we can find solace in our tradition which stresses the importance of seeing to the needs of those who brought us into this world.

Just Luck?

Chayye Sarah

Gen. 23:1-25:18

Précis: The parasha begins with the counting of the life of Sarah (chayye Sarah) and with her death. It continues with a detailed description of the purchase of the cave of Machpela by Abraham for a family burial site. Abraham orders his servant to go to Abraham’s ancestral home to obtain a wife for Isaac, and after a series of fulfilled signs, the servant finds Rebecca. Rebecca returns with the servant; she and Isaac meet, fall in love at first sight, and become man and wife. The parasha ends with the death of Abraham, and his burial by Isaac and Ishmael in the family plot.

Gen. 24:12 “Eternal One, God of my master Abraham, please bring me luck today, and do a kindness for my master Abraham.”

            We’ve all see those television commercials where groups of sports fans engage in a range of improbable and unusual superstitious acts in the hope that their head rubbing or chanting in unison (or drinking a certain beer) will bring “good luck” to their favorite teams. Elizabeth Dunsker has written about the Jewish concepts of prayer and luck [Ten Minutes of Torah (11/14/11)], suggesting that we face a theological problem when contemplating good fortune (luck) with prayers of petition.

            In the verse cited here, we find Eliezer praying to God for luck while on his mission to find a wife for Isaac. He seeks a sign that Isaac’s intended (“bashert”) can be identified, and even tells God exactly what the sign should be. This created controversy among the Sages, who feared that the story could be interpreted to mean that the trusted servant was engaging in prohibited divination or sorcery. Rashi calms those fears by suggesting that sorcery really only applies to situations where the outcome has no rational basis; here, the “test” prayed for is reasonable. Further, to suggest that Eliezer’s prayer for “luck” was improper would undermine the appropriateness of Rebecca’s selection as  wife for Isaac.

            We are, however, left with a question about the power of his prayer: does asking for a specific sign, and then acting on it, constitute sorcery, or is the prayer an expression of belief in the power of prayer and God’s omnipotence? Dunsker suggests that the fitness of Eliezer’s prayer has something to do with the fact that the prayer was on another’s behalf.

            We commonly pray for the welfare of others (the misheberach for the ill is but one example), and there is indeed a powerful emotional impact on the entire congregation during such prayers. Are they efficacious? Do those who recover from illness do so because of the power of prayer, or because they are “lucky?”

            As we approach Thanksgiving this year, we find a remarkably divided America still reeling from an unprecedented election. A recent poll by the Pew organization found that while 16% of all marriages in the United States today are interracial, only 9% of marriages are between Republicans and Democrats! We have rarely been so divided by our politics. On this Thanksgiving, my prayer will be one of thanks that we live in a country, under a constitution which protects our rights. I will also pray, like Eliezer, for luck for all of us. 

Hesitation

Vayera
Gen. 18:1-22:24         

Précis: God “appeared” (vayera) to Abraham in the form of three travelers to whom Abraham shows hospitality. They promise the birth of Isaac, overheard by Sarah (who laughs). God reveals His plans for the destruction of Sodom and Gomorrah, and Abraham argues for its salvation for the sake of any innocents who might dwell there. The scene shifts to Sodom where Lot lives, and he and his daughters are rescued first from an unruly mob and then from the destruction of the city itself. Lot’s wife glances back and turns into the pillar of salt. His daughters, fearing that they are the last females alive, make Lot drunk and engage in sexual relations with him, later giving birth to founders of the tribes of Moab and Ammon (traditional adversaries of the Israelites).

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Back with Abraham, Sarah conceives and gives birth to Isaac. She becomes unhappy with the continued presence of Ishmael and prevails upon Abraham to expel Ishmael and Hagar from the household, which he does (after being promised by God that Ishmael, too, will be the father of a great nation). Thereafter, the story continues with the attempted sacrifice of Isaac by Abraham, called “the Akedah” (the Binding of Isaac).

Gen. 19:15-16 “The angels urged Lot on, saying ‘Up. Take your wife and your two remaining daughters, lest you be swept away by the inequity of the city.’ Still he lingered...”

            We chant our Torah text through notations which provide the “trop” (tune). These notations are not written in the actual Torah scroll, but appear in early manuscripts, also serving as important clues to pronunciation and grammar. In this verse, above the word “lingered,” we find a very unusual notational sign, called a “shalshelet” which is chanted with a long series of quivering notes, going higher in frequency until abruptly ending.

            Even the trop signs can give us insight into the text. The shalshelet is found in three Genesis stories which on the surface are unrelated; the first is here, and concerns Lot and the destruction of Sodom. He has been told by angels to leave Sodom because it is about to be destroyed, but “still he lingered.” The implication is that he lingered because he was conflicted about leaving his city and home. Even though it was about to be destroyed, and even though he knew that the destruction was deserved, he lingered before fleeing. The shalshelet emphasizes his hesitation.

            In the second shalshelet story, Eliezer, on the mission from his master Abraham to find a wife for Isaac, decides to pray to God to seek a sign; his first word of prayer “vayomar” (he said) is accompanied by a shalshelet. According to midrash, (Gen. Rabbah 59:12), Eliezer had hopes that his own daughter would be selected to be the wife of Isaac. Should his mission fail, perhaps his daughter would be selected. So he prayed, albeit somewhat reluctantly. The shalshelet emphasizes Eliezer’s hesitation.

            The third shalshelet tale, the story of Joseph and Potiphar’s wife, finds Joseph as the object of seduction. The shalshelet is connected to the

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 “he refused” the advances of his mistress (Genesis 39:8). The rabbis assume that this was a reluctant refusal. After all, a slave boy had become wealthy in his master’s service; a beautiful woman was offering herself to him. He wrestles with this temptation and does the right thing. The shalshelet once again is used to emphasize hesitation.

            The shalshelet shows us that Biblical characters were human. They knew the right thing to do, and they did it, but hesitated.

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Here is the lesson: to be human is to face temptation, and to live a good life is to overcome temptation, even reluctantly. 

​But in the end, we cannot fail to act when we must.​

Shalom Bayit

Lech Lecha

Gen. 12:1 -17:27

Précis: This parasha, “get you up” or “go yourself” (lech lecha) begins with “the call” of Abram to leave his home and depart for a new land. At God’s command, Abram and Sarai journey to Canaan. When famine strikes, they travel to Egypt, where Sarai is taken into Pharaoh’s harem after Abram calls her his “sister,” but she escapes without harm. They then leave Egypt, with Abram now a rich man. To avoid family squabbles, Abram separates himself from his nephew Lot (who moves to Sodom), but Abram is forced to rescue Lot and reaches a negotiated settlement with the locals. God promises him an heir. Because Sarai is barren, she offers Abram her servant (Hagar), and Hagar gives birth to a son, Ishmael. Abram is then promised a son through Sarai, to be his true heir. Abram’s name is changed to Abraham, and Sarai’s to Sarah, in recognition of the new Covenant with God, which is then symbolized by Abraham’s circumcision.

Gen. 13:8-10 “And Abram said to Lot, ‘Let there be no strife between us, and between my herdsmen and yours. Is not the whole land before us? Separate yourself from me. If you take the left hand, I will take the right; if you the right, I will take the left.’"

           

            Abram decides that “shalom bayit” (peaceful family relations) is more important than his right to make the selection of land, and Abram gives the choice to Lot.

          I think the concept of "shalom bayit" is worth considering this week. It appears that we are headed for years of a continuing absence of “shalom bayit” in the American polity. Like Abram, we need to recognize that sometimes where there is disagreement, the parties need space between them: elbow room to lick wounds and reconsider points of view. Perhaps by emotionally separating a bit, we can regain what we have misplaced.

            After Bob Dole's  loss of the presidency to Bill Clinton, someone in the audience suggested to Dole that Clinton was his “enemy.” Dole immediately responded that Clinton was a political opponent, but never an “enemy.” Nixon was castigated by drawing up an “enemies list,” and properly so. During this election season we have all too often heard language of division. It seems unlikely as I pen these words, but I pray for a healing that will allow the United States to find "shalom bayit"  and again be what President Reagan hoped it would be: a shining city on the hill.

Moral Equivalence

Noach

Gen. 6:9-11:32

Précis: The story of Noah (Hebrew: Noach) and the Flood appear in this parasha. Noah, called by God, builds the Ark and collects the animals. It rains for forty days and nights. Noah and his family are saved, and afterwards leave the Ark, build an altar, and make sacrifices to God. God sets a rainbow as a promise not to destroy mankind again. Noah plants a vineyard, makes wine, and becomes drunk. An odd incident with sexual overtones takes place with his sons. The story of the Tower of Babel is included in this parasha, and it ends with a genealogy of the ancient peoples of the Bible, concluding with Abram.

Gen. 6:9 “...Noah was a righteous man; he was blameless in his age.”

            The Sages debate about the relative “righteousness” of Noah. Was he truly righteous or merely better than those around him? Noah is identified in these verses as both “tzaddik” (righteous) and “tamim” (blameless). According to rabbinic thought, a “tzaddik” is one who has been proclaimed righteous following an accusation of wrong doing, while the term “tamim” describes a person who required no defense because no wrongs by him have been alleged. Most commentators agree that Noah merits praise, since nothing is more difficult than to be moral when one is surrounded by deceit and sinfulness.

            The text informs us that Noah lived in a time filled with corruption and violence. Despite societal pressure, he “walked with God." So whether he was truly righteous on some immutable scale or merely better than those around him seems to fall on the side of the former.

            I take from this an important lesson: there is, indeed, a difference between right and wrong, regardless of the circumstances. We all too often fall into a false reliance of “moral equivalence” when acts of barbarity are brushed off because “the other side” also acts improperly. Israel is repeatedly treated by much of the world in this manner, falsely being equated with apartheid South Africa by the BDS movement, or by claims that its continued “occupation” of Palestinian territory justify violence by Hamas or other terror groups – as if these two were morally equivalent.

            In the current election season in America, there is the real danger that all too many see a similar moral equivalence between the major candidates. If Noah is to be our guide, it is our responsibility to vote for the candidate who best represents our historic American ideals of equality, justice, and the recognition that those with whom we disagree politically are all part of the American fabric. 

Is what is left out important?

I began doing a weekly d’var torah in 5761, corresponding to the year 2000-2001 of the secular calendar, which means I am starting another year! I hope you all have a wonderful Shabbat and a year of peace and health. 

Bereshit

Gen. 1:1 - 6:8

Précis: The first Book of the Torah, Bereshit (Genesis, literally “in the beginning” or “When God began to create”) begins with the familiar story of creation. The world is created in six days and God rests on the seventh. The stories of Adam and Eve and the Garden of Eden are included, as is the story of Cain and Abel.

            We begin the annual reading of the Five Books of Moses immediately upon its conclusion. Why? Perhaps it is because with each passing year, our experiences allow us to understand more of what life has to offer, and what the text has to offer. Yochanan Ben Bag Bag said (Pirke Avot 5:25), "Turn it, and turn it, for everything is in it. Reflect on it and grow old and gray with it. Don't turn from it, for you have no better standard of conduct."

Gen. 4:9 "...Cain said to his brother Abel.... and then, when they were in the field, he rose up and killed him..."

            Let's review the action of this story for just a moment. God accepts Abel's sacrifice, but He rejects Cain's offering. The text does not explain why this happens. As became customary for the Sages, midrash was introduced to “fill in” the missing details. Here, they suggest that Cain’s offering was of inferior quality to that of his brother Abel, resulting in God’s displeasure.

             Cain becomes upset and angry. We then come to the oddly constructed verse, cited here. The Sages point out that the verb "said" has no object. What  did Cain say, and why is the rest of his statement omitted from the text? Tradition tells us that what Cain said is irrelevant; he was starting an argument and looking for a fight with his brother. He was looking for an excuse to blame Abel for his own failures.

            I suggest that this is precisely the source of much difficulty in our own lives, whether individually or as groups. When we are unhappy or dissatisfied, a natural reaction is the look to someone else to blame for the situation, when in reality we should be looking within ourselves for an explanation. This suggests a need for self-awareness and honesty.

            In this year’s political contest, we can see the Cain/Abel dichotomy as a metaphor for our political dividedness. Vague and omitted objects are leading us to heat and anger. We ourselves are “filling in” the targets of our anger and hatred. Some say that Cain had never seen death, and therefore never really intended to slay his bother. We, however, have no such excuse. We all know the perils of politically-inspired electoral violence, the kind of which United States has by and large managed to avoid.  We must pray that in our own case – contrary to that of Cain and Abel – that we avoid the violence we find in their story as our election approaches.

Is there nothing new under the sun?

Shabbat Chol Moed Sukkot 

On the Shabbat which falls during the festival of Sukkot, we read the Book of Ecclesiastes, attributed to the “son of David” (usually assumed to be King Solomon), It is a collection of sayings, many relating to the “futility” (sometimes translated as “vanity”) of life. It suggests “There is nothing new beneath the sun” meaning that whatever happens will have happened before, and that which happens has occurred before as well.

This year, we read these words in the midst of what appears to be an unprecedented Presidential election in the United States. On its face, this certainly seems to be something new and unique, if only for the antipathy with which each of the major candidates are held by their opponent’s supporters. But is this really so unprecedented? American history is filled with campaigns which have denigrated the opponents based on policy grounds as well as on personal qualification and integrity. Jefferson and Adams, in the first contested election, each hired professional “journalists” to dig up dirt on the other. Jefferson supporters accused Adams of wanting to establish a monarchy; Adam’s supporters accused Jefferson of supporting the excesses of the French Revolution, and fathering children with Sally Hemmings, his slave. women. Van Buren was called illegitimate, Lincoln was called an ape (and a descendant of blacks). McKinley’s extramarital affairs became campaign fodder, and FDR was called a communist. Vicious anti-Catholicism prevented a member of that faith from becoming President until John F. Kennedy prevailed in 1960. “Hey, Hey, LBJ, how many kids have you killed today?” was the chant which help drive Johnson out of the race for a second term.

Today’s so-called debate is indeed not unprecedented, but it is nevertheless troubling and sad. Is there nothing new beneath the sun? Kohelet concludes his work with the following:

            “The sum of the matter, when all is said and done: Revere God and observe His commandments! For this applies to all mankind: that God will call every creature to account for all their conduct, be it good or bad.”

May the peace and security which the sukkah provides spread over all of us this Shabbat and in the coming months.

Past and Prologue

Haazinu

Deut. 32:1-52

Précis: The parasha, the shortest in the Five Books, containing only 52 verses, begins with the “Song of Moses,” a hymn sung by Moses within sight of the Promised Land. The song contrasts God’s fidelity with the faithlessness of the People, and the need of the People to learn from their history under God’s care. Moses predicts that Israel’s enemies will be overcome. He is told to climb a mountain to see the Promised Land he will not to enter, as he prepares for his death. This is the last parasha read on Shabbat in the annual cycle: the final parasha (V’zot Habracha) is read traditionally on Simchat Torah.

Deut. 32:1 “Give ear, skies, so that I may speak and let the earth hear what my mouth says.”

             We usually read this parasha with a feeling of pity for Moses, whose dreams of leading the People into the Land of Israel are ended, and we connect with his evident disappointment when he is limited to looking where he will not go. Rabbi Kerry Olitzky has offered (MyJewishLearning.com, 9/22/15)  a markedly different interpretation of Moses’ last days. He finds this week’s reading contains a subtle difference from the usual way the parasha is viewed.

            He notes that Moses will not be allowed to enter, primarily because of his disobedience when he angrily struck the rock for water (Num. 20: 2-13). However, Moses is allowed to see the future from atop Mt. Nebo, a privilege no one else is given. Olitzky ponders whether this is indeed a punishment, or rather a precious gift: Moses is able to “see” that his work has succeeded. Unlike those of us who have recently contemplated our mortality for the coming years, Moses is assured that although his life will end, his purpose in life has succeeded.

            Moses’ last song teaches another important lesson: the past is never to be forgotten, even when terrible. The past has been a step towards where we have come and to where we will go. Moses devoted more than 40 years of his life to the Exodus and the travails of the Wilderness. Olitzky suggests that reaching the Promised Land was the goal, and that the Torah would not have provided so much detail about the journey if it was not also important.

            Those of us who are continuing the Jewish journey should “give ear” to the past, while we look towards the future of the Jewish People. 

Be strong and resolute

VaYelech

Deut. 31:1-31:30

Précis: The Israelites are instructed to annihilate the seven Canaanite nations and take possession of the Promised Land. The death of Moses approaches, and he transfers his mantle of leadership to Joshua as his successor. Moses orders regular reading of the Law, and then transfers the written Torah into the hands of the Levites for safekeeping in the Ark of the Covenant.

Deut. 31:1-11 “Moses went and spoke these things to all Israel. He said to them: I am now one hundred and twenty years old, I can no longer go out and come in, for God has said to me, ‘You shall not cross this Jordan.’ ... ‘Joshua is the one who shall cross before you, as Adonai has spoken….Be strong and resolute’…Moses wrote down this Teaching and gave it to the priests, sons of Levi, who carried the Ark of Adonai’s Covenant…and instructed them as follows: ‘When all Israel comes to appear before Adonai…you shall read this Teaching aloud in the presence of all Israel.’”

           

            We read this parasha on Shabbat Shuvah, the Sabbath between Rosh Hashanah and Yom Kippur, a time of intense introspection. God has told Moses that his greatest desire, to enter the Land at the head of the People, has been denied and that the leadership has been transferred to a new generation and a new individual. Moses knows that he will die without reaching the goal he has spent more than 40 years seeking. He encourages his successor, and encourages the entire People to study Torah.

            On Rosh Hashanah, we read the prayer “unitanef tokef” in which we ask, painfully, who shall live and who shall die, who shall prosper and who shall not prosper. It is a prayer which Moses did not need for himself, knowing full well that at age 120, his life was about to end. He transfers leadership and he imparts courage to all of the People,

            As we approach the Day of Judgment, we can ask whether these 10 days of awe provide sufficient time for us to really achieve t’shuvah – repentance – to avoid the “severe decree.” Yes, our tradition says. “Be strong and resolute” in the eternal battle between good and evil, between satisfaction and a resolve to live better, to love more, and to live lives worth living in the year to come.

            I extend my best wishes for a g’mar tov, a good and fitting conclusion to your personal journey in this New Year.

The Strength of Unity

Nitzavim

Deut. 29:9 -30:20

Précis: Moses continues to address the People: You stand (nitzavim) this day before Adonai. In his final words to the People, Moses recounts the wonders Adonai had done for them, and calls upon them to remain loyal to God by observing the Covenant. The extent of the relationship is explained: it will survive exile and captivity with a return to the Land. The Torah is an “open book” that is accessible to all. A blessing and a curse have been set before the People, and Moses urges them to choose the blessing, to choose life

Deut. 29:9 -11 “You stand this day, all of you, before Adonai your God -  your tribal heads, your elders, your officials, all the men of Israel; your children, your wives, even the stranger in your camp, from woodchopper to water drawer, to enter into the covenant of Adonai  your God…”

            Arnold Eisen, Chancellor of the Jewish Theological Seminary has written (JTS Weekly Torah 9/19/14) that these opening verses of the parasha “are distinguished by remarkable inclusivity….whether rich or poor, men or women, old or young, high or low in the social order, even “the stranger within your camp.” Everyone is part of the “you” with whom the “Lord your God” is entering into covenant. What is more, the pact includes those present “this day,” as well as members of generations to follow, and of generations past, who are not present; those standing near and those far away.”

            I read these words at a time when the United States is engaged in a political debate of the kind I have never before experienced. One major party candidate seeks to unify, the other major party candidate seeks to divide. I also read these words when we have unprecedented news coverage of the scourge of young black men being slain by police, while police and other public safety officers are being themselves targeted. Professional athletes are scorned for not honoring our national flag by some, and praised by others for their exercise of free speech which that flag represents.

            It has become a cliché that the American people are politically polarized as never before in living history, to the point where making sure the “enemy” fails becomes more important than seeking the compromises upon which the governance and social contract our country have relied. The word “comprise” has been turned into an epithet by some to signify weakness.

            Finally, there are indeed deplorable people – people who engage in bigotry, homophobia, sexism, anti-Semitism, and Islamaphobia to name a few – who feel it is now “okay” to come out of their dark closets because they need no longer need to be “politically correct.” My friends, what some call “politically correct” is in fact tolerance and simple decency and respect for others.

            Our parasha this week stands for what Chancellor Eisen calls “remarkable inclusively.” That inclusivity is what was and should be the highest attribute of the American ethic as well, from the Founding Fathers to Emma Lazarus’ poem on the Stature of Liberty to Ronald Reagan’s references to the “city on the hill.”

            Since we read these words just a few days before Rosh Hashanah, I think they call upon us to examine our own thoughts and actions, and to consider how we can find the strength to create an American society where all - whether rich or poor, men or women, old or young, high or low in the social order, even the stranger- are treated with respect, dignity, and the recognition that we are all create in the image of God.

A Time to Choose

Ki Tavo

Deut. 26:1-29:8

Précis: The parasha contains numerous religious mandates regarding the formation of a civil and moral community (including tithes of first fruits and tithes to support the Levites). The People are promised that if they follow God’s instructions, they will be transformed into a “holy people.” They are further instructed that they have a choice in their own destiny: there are blessings and curses (the “Admonition”), and they must to choose between the two, and take the consequences. The parasha ends with Moses reminding the People about all that God had done for them in bringing them from Egypt, providing sustenance, defeating their foes, and giving them the Land.

Deut. 26:16-18  “The Lord your God commands you this day to observe these laws and rules; observe them faithfully and with all your heart and soul. You have affirmed on this day the Lord is your God, that you will walk in His ways, that you will observe His laws and commandments and rules, and that you will obey them. And the Lord has affirmed this day that you are, as He promised you, His treasured people who shall observe all of His commandments, and that He will set you, in fame and renown and glory, high above all the nations that He made; and that you shall be, as He promised, a holy people to the Lord your God.”

     We have in these verses a proof-text for the special relationship between God and the Jewish People, based on an exchange of mutual vows (the Covenant), the result of which is that the Jews are to be a “treasured people…set…in fame and renown and glory high above all the nations.” In short, we are God’s "Chosen People."

     In these days of multi-culturalism on the one hand and radical religious extremism on the other, what can we glean from these verses and the concepts which they present to us?

     Read literally, we are taught that Jews are to be place high above other nations if we observe the commandments which our ancestors have sworn to do. In so doing, we become “holy” as well as “treasured.” Reality tells us that, to the contrary, we have been nearly universally despised and treated with ill will ranging from contempt to outright mass murder.

     History teaches us that The Jewish People have rarely obeyed the commandments, yet we have held fast to the idea that “if only” we actually followed the commandments, we would be the beneficiaries of God’s blessings. Despite the repeated violations recorded by our prophets and our texts, God never drops his side of the contract. 

     My evidence is that we, the Jewish People, are indeed unique in surviving as a people for millennia without a land, riven by religious differences, strained by baseless hatred of our fellow Jews, ignoring the commandments and laws our ancestors pledged (but failed) to obey, and being the objects of scorn by other peoples. Something is at play which transcends our mere survival. I think it is the continuing striving and wrestling within ourselves to observe what these verses declare, knowing that it is within our power to become a true nation of priests, a holy people. This is indeed something to be thinking about as we come towards the Yamim Noraim.

Such an insignificant mitzvah

Ki Tetze

Deut. 21:10 - 25:19

Précis:  The parasha might be subtitled “entering society” because it describes the creation of a just and moral social network. It begins with the phrase “when you go forth” (ki tetze) to battle. This parasha, according to Maimonides, contains 72 mitzvot (commandments). Although they seem unrelated, they all deal with the morals and values that God wanted to be deeply implanted in the Israelites' society. They cover a wide variety of topics, from family life, human kindness, respect for property and animals, the safety of others, sexual relationships, escaped slaves, financial loans and charging interest, keeping promises, and remembering to blot out the name of one of Israel's greatest enemies. This assortment of commands included requirements that there be sex-distinct clothing; that mother birds not be separated from their eggs; that roof-tops have parapets; that seeds not be mixed in a field, and that “tzitzit” (fringes) be worn on garments.

Deut. 22:6 "If [walking] along the road, you chance upon a bird's nest . . . and the mother is sitting over the fledglings or on the eggs, do not take the mother together with her young. Let the mother go and take only the young, in order that you may fare well and have a long life").

            Rabbi Irving Greenberg has written (MyJewishLearning.com 8/28/12) “the reward of long life for the seemingly simple commandment of shooing away a mother bird before taking her young teaches us that no act is trivial.”

This week’s reading, containing as it does more commandments than any other parasha, provides an opportunity of weighing the importance of each mitzvah on some kind of “mitzvah scale.” We know that saving a life (b’kuach nefesh) trumps other mitzvot (even allowing one to desecrate the Shabbat). According to the Sages, this particular mitzvah is called the “lightest” or most insubstantial of all of the mitzvot. Merely approaching a mother bird on her nest will usually result in the bird flitting away. Why should such an easy to accomplish mitzvah offer a specific reward of “long life?” In fact, this reward is identical to what is promised for fulfilling the commandment to honor one’s parents!

The Sages respond: every action has importance and is significant. This is a lesson which certainly applies to Jewish communal professionals, to parents, spouses, and to children as well. Sometimes, it’s the “small” things we do (a warm greeting on Shabbat, a comfortably handled response to special needs for seats on the holidays, attending a shivah minyan, helping an elderly neighbor bring grocery bags in) which may have great value.

This verse reminds us of another important aspect of Jewish history and tradition. According to Talmud, Rabbi Elisha ben Abuyah was a rabbi of significant authority in midrashic times. The story is related that he observed a young boy climbing a tree, and dutifully fulfilling the mitzvah of this verse before collecting the eggs in the nest. He watched the boy then fall to his death. This created a crisis of belief, since the promise of the Torah had obviously not been fulfilled. Because of his shaken faith, he was named “Acher” (“the other”) in Talmudic literature. But despite his heretical status, his opinions were not stricken from Rabbinic writings. From this we learn that our tradition honors wisdom from all sources.

As to the verse itself, Maimonides has written in his laws of repentance that we should consider the world to be perfectly balanced between good and evil, between life and death; our next act, even if minor or trivial, can tilt  the entire world towards one side or the other. We need to act mindfully and chose life.

Spare That Tree!

Shoftim

Deut. 16:18-21:9

Précis: The parasha Shoftim (literally, “judges”) is devoted primarily to various themes of justice, and includes warnings against false testimony, idol worship, and the dangers posed by mortal kings. The parasha also warns the people against false prophets, magicians, soothsayers and witches. It establishes requirements for cities of refuge in the Promised Land. In short, the parasha is devoted to ways to create a just society in the Land of Israel.

Deut. 20:19 “When in your war against a city you have besieged you have to besiege it a long time in order to capture it, you must not destroy its trees, wielding the ax against them. You may eat of them, but you must not cut them down. Are trees of the field human to withdraw from before you into the besieged city? Only trees which you know do not yield food may be destroyed.”

These verses found toward the end of the parasha form the basis for the mitzvah “bal tashchit” ("do not destroy"). While the verse itself deals specifically with cutting down trees during war, the Sages extended its meaning to cover all forms of wasteful destruction. We can infer that for at least 2,500 years, we Jews have been concerned about the environment. Our ancestors understood that life on Earth depends on preserving and protecting its natural resources.  

            The tree in the Torah text is an often used metaphor (tree of life, tree of knowledge, etc.). Here, it is a metaphor for all of the natural aspects of the Earth. We are not prohibited from using the “fruits” of the tree, but we are enjoined from destroying them. In fact, other verses in Torah, particularly early in Genesis, remind us that human beings are stewards of an Earth that God has provided us and other creatures for sustenance.

            In more modern terms, the concept of “bal tashchit” means we must not pollute our air or water, we must oppose the destruction of the rain forests, we need to defend against overfishing, we need to protect endangered species, and we need to learn how not to waste the blessings of nature with which we have been provided.

            There remain some who continue to deny that humanity has had an impact on climate change, and that there is no scientific “proof” that human activity has led to the rapid changes we see occurring all around us, from shrinking glaciers to rising sea levels.

            This verse teaches us that such “proof” is not required for us to take action. We are commanded to treat the earth and all of its resources as a precious heritage and avoid, in any way we can, their destruction.

What We Eat: Labor Day and Kashrut

Re’eh

Deut. 11:26 - 16:17

Précis: Moses begins by quoting God, saying “Behold (re’eh), I set before you a blessing and a curse this day.” The blessing flows from observance of the laws and the curses result from violations. A concern with idolatry permeates the following verses. The parasha explains that there will be a single site for sacrifices. A test for a false prophet and the punishment of an idolatrous city are included. The parasha then shifts to other subjects: a prohibition against self-mutilation, the biblical basis of the laws of kashrut, tithing so that the needs are met for the Levites, the "stranger, the fatherless, and the widow.” Remission of debts, freeing of Hebrew slaves, and the dedication of firstborn cattle are discussed, as are the commandments for the observance of Passover, Shavuot, and Sukkot.

Deut. 14:2-3 “For you are a people consecrated to Adonai, your God; your God chose you from among all other peoples on earth to be a treasured people. You shall not eat anything abhorrent.”

Melanie Aron, writing in 10 Minutes of Torah (8/22/11) suggests that the laws of kashrut offer a format for ethical consideration across a range of issues, beyond food alone. Questions she poses include whether tomatoes grown with the intensive use of pesticides are acceptable, whether newsprint made by chopping down old-growth forests are acceptable, and other ecological matters (What makes a house kosher? Sufficient insulation? Good windows and storm doors?)

These questions can be expanded to consider other ethical issues: is it “kosher” to purchase products made with child labor or made by companies who abuse workers? How about using a bank which has major investments in tobacco companies?

The Conservative Movement in its Hechsher Tzedek Campaign seeks to make sure that food products are kosher only when (in additional to ritual requirements) the producers abide by wage and hour laws, treat their employees (and animals) humanely, and act in otherwise ethical manner. Uri LeTzedek, an Orthodox organization, has developed the Tav HaYosher, which requires that a kosher restaurant comply with civil law with regard to minimum wages, overtime pay, breaks, discrimination, and a safe and sanitary work environment.

The then-leader of the Reform Movement, Rabbi Eric Yoffie, stated at the Toronto Biennial (November 7, 2009),  “We do not bless or consume food produced by acts of injustice, by mistreating animals, or by despoiling the environment.” Noting that verses on kashrut are immediately followed by verses about tithing, he makes a connection: kashrut has a relationship with caring for the vulnerable members of our society.  

As Aron notes, this week’s reading “points us in the direction of understanding that which is kosher, that is, fit to eat, as being not only ritually compliant, but also morally defensible.”

As we observe Labor Day this coming weekend, we should remember that it is labor which makes it possible for us to eat what is before us. We are commanded to bless and thank God after we have eaten. How much more worthy when we can recite that blessing in the knowledge that it has been produced humanely and ethically?

Actions have consequences

Ekev

Deut. 7:12 - 11:25

Précis: Moses continues his recapitulation of the commandments to the people, reminding them to be obedient to God’s laws in their forthcoming struggle with the Canaanites. He describes in detail all of the blessings which God had already provided them, and reminds them to bless and thank God for the bounty they receive. On the other hand, they should follow the rebelliousness of their fathers, including the incident of the Golden Calf, punishment will occur.

Deut. 11:13-14 “And it will come to pass, if you listen diligently to My commandments which I command you this day, to love Adonai your God and serve Adonai with all your soul, that I will give rain in your land in due season.”

The meaning of this parasha can be easily summed up: actions have consequences. We know this is the case each time we recite the Sh’ma and its accompanying paragraphs. We read "If you will obey the commandments that I enjoin you today, loving the Lord your God and serving God with all your heart and soul. I will grant the rain for you in the Land of Israel." But then we see the alternative: "Take care not to be lured away to serve other gods and bow down to them. For the Lord's anger will flare up against you and God will shut up the skies so that there will be no rain. The ground will not yield its produce and you will soon perish from the good land the Lord is giving to you."
            Some view this dichotomy in a very literal sense: Whenever something bad happens to us or to the Jewish People, it’s because we have failed to follow the commandments. When things go well, it is because we have been living a good life. To me, too much evil happens to too many good people, and vice versa. And I reject the notion that God acts in mysterious ways, or that the ultimate reconciliation between good and evil will take place in the world to come.

            Having said that, however, I do believe, and believe strongly, that actions have consequences. Among the most important actions we can take now is to vote our conscious in the upcoming Presidential election, and take steps to assure that the candidate we support is elected. I believe that our votes will indeed have consequences, and that our collective action will have consequences indeed for America and for the world.

L'chayim!

Va'ethanan

Deut. 3:23 - 7:11

Précis: Moses continues the recapitulation of travels, and urges the People to follow the laws and commandments of Adonai. Moses pleads with God that he be allowed to enter the Promised Land, and is refused. Moses reminds the people that God was angry with him on account of their sinful ways, and therefore was refused permission to enter the Land. Moses continues with a restatement of the Ten Commandments, and follows with an articulation of the basic element of Jewish theology: the Sh’ma. Moses then warns the people against the perils of forgetfulness, particularly of the Exodus, and cautions against idol worship of gods of the nations they will conquer.

Deut. 4:5 "But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes and so that they do not fade from your mind as long as you live" 

            My teacher Erica Brown, has written (Weekly Jewish Wisdom 8/9/12) that this verse “has been used as a divine health warning and is the central verse used against practises like smoking.” While there are a number of observant Jews who continue to smoke, most rabbinic authority states that one may not start smoking because we know of its risks to our health. According to the Sefer Hachinuch, this mitzvah extends beyond the obligation of protecting oneself from things that can end one's life to include also those things that can damage one's body:  too much alcohol, too much food, not enough exercise, and (especially in 21^st century America) too much stress. Maimonides states "Since maintaining a healthy and sound body is among the ways of God--for one cannot understand or have any knowledge of the Creator if he is ill--therefore he must avoid that which harms the body and accustom himself to that which is helpful and helps the body become stronger (Hilkhot Deot 4:1)."

            Judaism has at its very core the concept of life. As Brown states, “We say "to life" - l'chaim - when we make a toast because Jewish survival is predicated on our commitment to long life. Anything we willfully do to curtail our lives transgresses this prohibition.” We should heed her suggestion, moderate our appetites, increase our exercise, and remind ourselves that being made in God’s image means in some small part that we need to respect the health of the bodies we have been given.

            This importance of life is made all the more clear to me and my family this week, as we gather together in Florida to celebrate (BH!) my mother-in-law Esther’s 98^th birthday. May she continue to enjoy health and the happiness that comes from her love of her family.

Accepting Criticism

D’varim

Deuteronomy 1:1 - 3:22

Précis: The Book of Deuteronomy (D’varim – “words”) which we begin to read this week takes the form of a series of lectures by Moses to the People as they prepare to enter the Land. Together, these instructions constitute Moses’ farewell address. D’varim is sometimes called the “Mishneh Torah”, literally, the “second teaching of the Torah” (this is where we get the Greek name of the Book) because it contains repetitions of previously enunciated laws. The Book has a strong focus on the centrality of the Temple in the Promised Land, as well as many of other rituals found at the center of Jewish life: recitation of the Sh’ma, Birkat Hamazon, Shabbat observance, wearing tallit and tefillin, reciting kiddush on Shabbat, and placing mezuzot on doorposts.

            The first parasha recounts the four decades of travel through the wilderness, repeats the story of the spies, deals with the appointment of judges, victories in the wilderness against enemies, and how the conquered land is to be divided. This parasha is usually read on the Shabbat prior to the fast of Tisha B’Av. Since looking at history is a major theme of the parasha, it is certainly an appropriate reading prior to this holiday.

Deut. 1:1 “These are the words that Moses addressed to all Israel on the other side of the Jordan….”

            Rabbi Bradley Shavit Artson  has written about the use of the word “addressed” (diber) in this first sentence of the Book of D’varim (MyJewishLearning.com, 7/21/15) Usually, he notes, the verb ‘d-b-r“ implies harshness or rebuke, while the simple word for “speak” is “amar” and usually connotes a sense of praise. Why does Moses rebuke the People at the outset of the Book? Perhaps because the speech takes the form of powerful criticism of how the Israelites failed, time and again, to trust in him or in God through their wilderness travels

            How this “rebuke” was received is telling. When Moses completes his diatribe, he dies, and the Israelites mourn  his passing.

            Let’s transpose that reaction to today. In the midst of a brutal political campaign, it’s rare that a candidate will criticize the voters. (On the other hand, criticism of the opponent is ever-present.) Just imagine how resentful we would be if the candidate reminded us of our failures as a people.

            The ability to accept criticism (when merited) was viewed by the sages as one of the most important of virtues, one which was rare indeed. Rabbi Eleazar ben Azariah said, “… I doubt if there is anyone in this generation who is able to receive rebuke.” He noted that people of his time could not accept criticism as an act of love, but instead would lash out at those who pointed to their flaws.

            A true friend or parent or colleague is willing to point out the errors of judgment or action we all make, and we should depend on them to help us see what we really don’t want to see in ourselves. Hearing criticism is never easy, but being open to it is necessary if we are to overcome the faults we each have.

            One reaction by a person unwilling to accept criticism is, to use the current vernacular, to “double down” by asserting that the erroneous action or statement was correct, and then the critic is attacked by any means necessary. This reaction is profoundly at odds with Jewish tradition. Instead, we need to be open to criticism which is well-intentioned and offered in the hope of helping a fellow human being.

Church and State

Matot- Masei

Num. 30:2 – 36:13

Précis: Matot begins with a speech to the heads (matot) of the tribes concerning the importance and sacredness of vows. The parasha then returns to the war with the Midianites, including the purification of the warriors and division of the booty. The tribes of Reuben, Gad and half of Manasseh express their desire to dwell east of the Jordon, and are permitted to do so, after promising to enter the Land to help the rest of the People defeat the Canaanites.

            The Book of Numbers ends with Masei. “These are the stages (masei) of the journey” which the Israelites made through the desert. In what amounts to a recapitulation, all of the stops along the way are identified. The Israelites are reminded to drive the Canaanites from the Land. Most of the parasha outlines the Israelites' entry to the Promised Land and sets out the first steps to be taken as they establish their national home, including the distribution of land among the tribes. The Levitical cities are described, as well as the cities of refuge. Just prior to their invasion of the land, the laws differentiating between murder and killing are repeated. The parasha ends with a summary of the commandments and ordinances. 

Num. 35:9-10 “The Lord spoke further to Moses: ‘Speak to the Israelite people and say to them, ‘When you cross the Jordan into the land of Canaan, you shall provide yourselves with places to serve as cities of refuge to which a manslayer who has killed a person unintentionally may flee. The cities shall serve you as a refuge from the avenger so that the manslayer may be brought before a tribunal…”

          The concept of cities of refuge (“arei miklat”) was developed for a society in which revenge was the usual reaction to a murder, whether intentional or unintentional. Even today, there remain cultures in which physical revenge is used in reaction to a range of “insults” (from “improper” relations with a female relative to the killing of a family member). While the concept of a city of refuge was probably not a creation of the Israelites (there were similar concepts known in neighboring cultures of that era), it was a mark of a society in which the rule of law was to be supported.

            The Hebrew word we translate here as “avenger” (go'el) literally means “redeemer,” as in one who redeems the honor of his clan. This shows just how important this concept of honor was in this society.

            The Torah rejects revenge and the avenger, and instead demands a system of tribunals to protect the accused from the vengeance of others. If found innocent of intentional killing, the accused would be permitted to live in the city, isolated from the community where he had committed the non-willful slaying. For a civilization which had yet to invent prisons, this was an important development.

            There is a second interesting point to consider. Among the tribes, the Levites were not provided with a portion of the land; their “income” was to be derived from contributions from the other tribes. An exception was made, however, for the designated refuge cities. These were under the control of the Levites. Thus, the role of the Levites as envisioned in the Torah was to serve as both the ritual leaders of the People, and as civil protectors of society. This union of religious and social leadership may well have been a unique contribution of the Torah. It may give one some insight into today’s debate about the role of church and state, and I would certainly appreciate hearing from others their thoughts on this separation during this intense political season.

Promised Land

Pinchas

Num. 27:12–16 “God told Moses, ‘Ascend these heights of Abarim and view the land that I have given to the Israelites. When you have seen it, you too will be gathered to your kin as your brother Aaron was…And Moses spoke to Adonai saying, ‘Let Adonai, God of the spirit of all flesh, appoint a man over the congregation who will go in front of them and who will bring them out and who will bring them in, so that Adonai’s congregation won’t be like sheep without a shepherd.…’”

            Moses is ordered to climb the heights in order to look at the land he will not be permitted to enter. In front of him is the goal he has striven for over four decades, with terrific effort, and he must have felt bitter disappointment since he will not go into the Promised Land. While Moses had been told before that he would not enter, the knowledge has now become concrete before his eyes. He knows that his greatest desire will remain forever out of reach. Yet, he finds the strength to accept this, and the grace to plead for a new leader for his People.

            All of us have dreams for which we strive, often over many years of effort. Our 21^st century society seems to have reinforced this goal-oriented behavior, whether it is the mad dash for the “best” pre-school, the almost maniacal pressure on high school students to achieve academic success in their AP classes so that they can have a hope of getting into the “best” colleges, and to our self-imposed demands to excel in our careers. Every step along the way, we seem to aim ourselves toward some ultimate goal: our own versions of reaching the “Promised Land.”

            Dr. Martin Luther King Jr. spoke of reaching the Promised Land as well, meaning a time when racial and economic justice would be a fact of all of our lives. He knew he would not reach that Land, but like Moses, he knew that he could not stop his efforts to see that others reached that destination.

            Our individual “Promised Land” remains unknowable, and we can never be certain that it is really attainable. The best plans of each of us go awry. Man plans, God laughs. How can we cope with our inability to achieve what we had hoped for? By his grace, acceptance, and concern for the welfare of others, Moses teaches us here to understand that the “Promised Land” is not really the goal. What we are, who we are, and how we deal with life, with its disappointments as well as its triumphs, is the true measure of a life well lived.  

Retirement?

B’haalot’cha

Numbers 8:1 - 12:16

Précis: The parasha begins with a description of the making of the seven-branched menorah, a (the?) central Jewish symbol. Next, the Levites are given specific directions for their duties. The parasha returns to narrative with a recounting of a second Passover celebration (required because some of the Israelites had been ritually impure when the first anniversary of Passover was celebrated). Next comes a discussion of the making of silver trumpets. The cloud of God’s Presence lifts, and the march of the People through the wilderness from Sinai begins, led by the Ark of the Covenant. The people begin to murmur, this time about a lack of meat. God provides, but the People are struck with a plague. This time, even Miriam and Aaron seem to have complaints about Moses, cast in terms of their critique about his “Cushite woman.” Moses is stressed by the demands of leadership.

Num. 8:24-25  “This is what pertains to the Levites: from twenty five years old and upward, they will go in to perform the service in the work of the Tent of Meeting; and from the age fifty years they will return from the service of the work, and will serve no more.”

            These verses establish a retirement age for Levites in the performance of their work within the Tabernacle (and later in the Temple). Age 50 is established as the cut off date. Rashi tells us, however, that “retired” Levites were called upon from time to time to help out, and to act as guards.

            As a retiree myself, I am indeed happy to say that it’s been extremely gratifying to be called upon by my congregation to offer advice and counsel on a range of matters, from dues and budgets to operating procedures. I may no longer be “employed” in the holy task of running a shul, but I can lend a hand from time to time.

            It’s important to realize that many retirees have taken up new volunteer “careers” which are enhanced by their former professional experience. I am proud of my wife Abby’s actions helping to create a local community “village” – part of a growing movement across the country to foster community which once happened organically but now needs the attention and help of actively involved volunteers. While the movement had its origins in helping those who desired to “age in place” to do so, in some (like ours) it is a multi-generational effort supported not only by retirees, but also by empty nesters and families with young children. People helping people, neighbors helping neighbors.

             Just as there was a role for "retired" Levites, there are important communal roles for all of us. All we have to do is raise a hand and help.