D'var Torah This week’s portion is “Ekev” (Deuteronomy 7:12 – 11:25). It is the second portion after Tisha B'Av and continues Moses' second discourse to the new generation of Israelites about to conquer the Promised Land. “Ekev" means “on the heels of” or more loosely, “to be a consequence of” or “because". If the word sounds a little familiar, it is the base root of the name “Ya'acov". The name refers to Jacob being born second after Esau holding on to his heel, as if to pull him back so he could be born first and get the birthright. This word is appropriate as it sets up the next few chapters that the Israelites will thrive BECAUSE they follow the commandments. The word is noteworthy as Moses is preparing this new generation of Israelites for not just conquering this new land but because they are living with Torah, God’s teaching, and merit that prosperity. Moses starts out telling them that if they obey and observe Torah and thus live up to their part of the covenant or “brit", then they will be rewarded with good fortune. Not only will the land yield plentiful produce and their cattle will thrive and multiply, but they will be blessed above all other peoples and have plentiful offspring. They will also be victorious in battle. Moses is exhorting them to destroy all the native peoples lest they be tempted by their idolatrous and pagan rites and gods. This would lead them into debauchery and immorality. They need to therefore destroy all their pagan idols completely and not even melt down the ones made of precious metals for their own use which might remind them of those rites. Chapter 8 starts out similarly with Moses proclaiming that if they do observe these instructions, they will possess the land. Moses also makes it clear that they are receiving this land not necessarily because of their own merit but again, BECAUSE of God’s promise to our ancestors, Abraham, Isaac and Jacob. So that the Israelite understand the severity of these exhortations, he reminds them of the hardships that the previous generation faced because they did not live up to their end of the “brit”. Moses talks about how God fed their parents in the wilderness with manna and that “humans do not live by bread alone”. Not only do we need sustenance for our body, but we also need to delve into culture and the arts, and we also need Torah for our spiritual development. Verse 10 also commands to give thanks after eating our fill; this is seen as the commandment to recite the “Birchat HaMazon” the prayer we recite after eating bread with a meal. Moses warns the people to remember what God did for them in the wilderness and not forget (double commandment, very important). God fed them and sheltered them, and their clothes did not wear out. If their hearts grow haughty and forget what God did for them, then God will withdraw his support. There is the tendency to forget that their prosperity comes from God’s graces and think that it is ONLY because of their efforts and merit. Moses makes the point that God will withdraw his support if the people go and serve other gods. Chapter 9 opens with Moses' confirmation that once they cross into the promised land, they will be victorious against peoples that are seemingly more powerful than they. He then warns them that it is not necessarily again because of their own merit but because of the wickedness of the peoples whom they will dispossess of the land. He also reiterates that they are possessing the land due to God’s promise to our forefathers and not because of anything they’ve done. Moses then reviews the circumstances when he received the Ten Commandments. He talks out how he spent 40 days and nights on Mt. Horeb without neither food nor water. At the end of the time, God told him to hurry down as that previous generation had devolved into idolatry. Moses destroyed the first of the stone tablets. He then ground up the golden idol and made the perpetrators drink it. He then reiterates that they are a stiff-necked people (עַם־קְשֵׁה־עֹ֖רֶף) and God would have destroyed them and made Moses the head of a new nation had he not pleaded for mercy for them. Moses also pleaded for Aaron who helped make the Golden Calf. Moses repeats how that generation also contended with God, but Moses returned up to the mountain where he stayed up there another 40 days and nights and received another set of tablets. He then follows God’s instructions to elevate the Levis to be God’s ministers. Moses then exhorts them to once again to follow Gods path to treat everyone fairly and equally and not to favor anyone. He tells them to also show kindness to the widow and orphan and befriend the stranger, as we were strangers in Egypt. He re views how 70 souls went down to Egypt and a multitude left. He reviews how God took them out with an outstretched arm and how he rolled back the waters of the Sea of Reeds so they could pass through safely but destroyed the pursuing Egyptians. In chapter 11, we have the second paragraph of the Shema. Whereas the first paragraph, the “V’Ahavta”, is the aspect of mercy, the second paragraph here is the attribute of judgement. This is why it is phrased as reward and punishment. If the Israelites faithfully keep the commandments, then the rain will fall in its proper season and the land will produce its bounty so that that the land will yield its produce in its proper time and they will thrive and prosper. If not, the land will not produce its bounty and the people will suffer. We are once again commanded to love God will all our hearts and souls as a community and we should all put on teffilin and tzitizis as in the V'Ahavta.

Sermon This week’s Torah portion, “Ekev”, continues Moses' second discourse to this new generation of Israelites that will now possess the land. He exhorts them to be true and faithful to God, His commandments, and the covenant. He reviews how the previous generation had contended with God and complained numerous times after God had sustained them with water, food, and shelter, and had given them his Torah. Moses warns them that they are a stiff-necked people (עַם־קְשֵׁה־עֹ֖רֶף). While they saw God’s wonders and miracles with their own eyes, they still questioned Him and disobeyed him on many occasions. The phrase “stiff necked people” has been used many times to describe our people referring to our stubbornness to accept what is. While the connotation is a negative one, consider that this can be seen as merely a character trait with both positive and negative connotations. Even though there are many commentators that take our people to task for being a stiff-necked people, there are those that will state that there are some positive aspects as well. As a stiff-necked people, we are stubborn, unyielding and—most of all—contentious. We complained about just about everything. We strived with God when he gave us water, bread and meat. We complained after he sheltered us by day with the cloud and night with the fire. Even after God performed the miracle of splitting the Sea of Reeds so we could pass through in safety while destroying the Egyptians, that didn’t seem to be enough. It was no wonder that God almost destroyed us! On other hand, however, after over three thousand years here we still are, same people, same Torah. We Jews have literally stood the test of time and adversity. We have been persecuted by the Crusades and pogroms. We were almost destroyed various times by the various Inquisitions and by the Shoah. Throughout it all, we have not only remained true to our covenant with God and His teaching. We have been kicked out of almost every country in Europe at one time or another moving successively to whichever country welcomed us. Oftentimes while we were there, we thrived. No sooner did we settle into a new place then we got busy setting up our community. We started to make livings for ourselves and we set up schools for our children. We built synagogues and made sure we studied and kept Torah. We kept our laws and our traditions. Most of the time we were fairly successful. Over the last two thousand years that we have been in exile, we’ve remained Jews under the most horrific and stringent conditions. Here, then, is the positive good aspect of being stiff necked. Our stubbornness helped us keep the faith through all those difficult times. One of the traits that has been cited about our people is how we can rise so high and fall so far. It has been suggested that we were given Torah to be a light among the other nations, an example of what morality people can achieve. Torah is there is help us ascend spiritual heights. This was Moses’ message in Ekev, and we would do well to take it to heart. Moses may have been speaking only of the negative aspects of being stiff-necked as he was warning this new generation, but one wonders what goodness he saw in our people when we did not even see it ourselves. After all, he pleaded our cause to God when He wanted to destroy us. Moses knew what we could achieve. During his final discourses, Moses did his best to layout the positive and negative aspects of who we are and how we’ve behaved. Moses seemed to know more than anyone to what heights we can climb. We just have to make sure we remain stiff necked to our principles and Torah while being the best we can be. After all, we don’t want to make Moses look bad in front of G-d, right?

Parashat Ekev 5780

Parashat Va'Ethanan

Sermon This week’s Torah portion starts the book of “Devarim” or “Deuteronomy”. This is the last book of the Torah and we hear Moses giving his discourses to the Israelites who will now take over and settle the promised land, the “Land of Milk and Honey”. Moses reviews many of the laws and charges this new generation to observe Torah by remaining faithful to the covenant and teachings of G-d. Moses, himself, will not be allowed to enter the promised land after he struck the rock instead of talking to it to bring forth water. This is Moses’ consequence, perhaps the final incident, for not consecrating G-d’s name in front of the congregation of Israel. Moses reviews the last thirty-eight years of wandering in the wilderness, the incidents—especially what gave rise to the generation of the Exodus not being able to enter the land—as a warning for this new generation that had not known slavery. Consider Moses’ attitude. He has spent the last thirty-eight years leading and taking care of two million people who complained about almost everything. He had to intervene between them and God, who at one point wanted to eliminate them and make Moses the head of a new people on a few different occasions. The stress of having to constantly reassure his people and deal with their rebellions and complaining apparently took a toll on him as he lost his temper and disobeyed G-d’s command to talk to the rock and bring forth water. He now will not be leading, or even joining them, in this new, promised land. And yet, here he is, giving a final farewell and relaying the Torah to this new generation that will need it to live in this new land. As he prepares to go off and die, he is being gracious and still relaying G-d’s message. Instead of being resentful and disgruntled, he has accepted his fate, the consequence of his actions, and continues to think of his charges. How many of us would behave so magnanimously in the face of this level of punishment? Moses had done just about everything G-d asked him to do, he led over two million people for forty years and where ’s his reward? Moses accepts his fate and continues to do the right thing. What an example for the rest of us! What do we do when life does not go our way? How do we react when we make plans and life throws us some curves? Moses’ behavior and attitude are an example to all of us. Moses had the integrity to accept his fate and still do the right thing even when things were not going his way. Instead of being sour, he stayed true to his mission. Judaism gives examples about how to behave in the face of adversity. Jacob was in the employ of his uncle-in-law Laban. Jacob spent twenty years working for him and then wanted to leave and take his family to a place where they could live their own lives and sort of start his own business. Laban went after him, caught up to him, complaining that he left so hurriedly. Jacob admonished him that “he had changed their agreement a hundred times!”. How many of us have had work experiences like Jacob’s in which our employer had made promises to us and did not follow through or imposed difficult working conditions? We tend to feel betrayed, upset, disgruntled, and maybe we’re thinking that we’re not going to work so hard and see just how little work we can do and still stay employed? We’re thinking that we want retribution and vindication. Our sages see Jacob’s behavior, however, as proper work behavior. Throughout his employ with Laban, Jacob still did the job and work that he accepted and was expected of him. Even though Laban broke his part of the deal, Jacob still had the integrity to do the work which he agreed to do. Even though our employer may have broken their agreement, it is still our obligation to meet our end of the agreement. Of course, because of his proper behavior, Jacob became very wealthy. Although Moses did not get to enter the promised land, G-d had him stand on the mountain while he showed him the results of his efforts. Moses got to see a future Israel, where Jews would have their own land. Moses was our greatest prophet. Reluctant at first to accept G-d’s charge, Moses rose to the occasion and grew tremendously during the time he served G-d and his people. He became our greatest and most beneficent leader, thinking only of others, believing in them when they didn’t believe in themselves, and with his brother Aaron, helping them to become the best they can be even in the face of profound disappointment. While it is a lot easier said than done, we all would be well served to look at Moshe Rabbeinu’s behavior and emulate G-d’s greatest prophet.

Parashat Devarim 5780

Parashat Matot-Masei 5780

Sermon One of the more popular themes in Television and Movies, in the action-adventure genre, is vigilantism. This is where the protagonist takes it upon themselves using whatever special talents or skills they have to avenge the death(s) or unjust treatment of either themselves or someone close to them. They typically go outside the law and in the end it’s always justified. We, the audience, cheer them on and get a catharsis and vicarious satisfaction. Today, we see this idea of vigilante justice playing out in our society. Many people have taken to the streets to peacefully protest the unjust treatment of people of African descent by rogue actors in various police agencies. While the bulk of the protests have been civil, some have resorted to extreme measures, like tearing down statues of historical figures that they deem to be offenders. They have occupied various areas in select town halls and police stations interfering with their proper functioning. We see this idea of vigilante justice played out in this week’s Torah portion, “Phinehas”. Phinehas is Aaron’s grandson and next in line to become the High Priest after his father Eliezar ben Aharon. At the end of the previous portion, the wizard/prophet Balaam failed to curse the Israelites and make them weak enough for defeat in battle. The Moabites then had their allies, the Midianites, send their daughters to seduce and corrupt the Israelites with their pagan practices knowing the high esteem in which the Israelites held morality. Once the Israelites morality decayed, they would be easy to defeat in battle. Phinehas then took it upon himself to mete out justice by eliminating a Simeonite prince and Midianite princess who were cavorting in public. The Torah seems to condone and even approve of Phinehas’ actions. G-d had instructed Moses to slay all the offenders and even though Phinehas was doing so, some commentators take him to task. They say that he acted rashly and not within G-d’s specific instructions. They support this by G-d’s comment to Moses that Phinehas “has turned back my wrath from the Israelites” and “I grant him My pact of friendship”; in other words, tell everyone that would seek to avenge their kinsman, to not do so. In fact, this seems to be one of the character traits of the Levites, Phinehas’ tribe who have a history of meting out their own justice. After some Israelites made the Golden Calf idol when Moses didn’t descend from Mt. Sinai at the time they expected, it was the Levites that put them to the sword. Even his own tribe’s progenitor, Levi himself, joined with his brother Simeon to be judge, jury and executioner of the Shechemites when their own prince violated their sister Dinah. While the Levites actions in these incidents may seem to be justified, consider the consequences. While the other tribes became farmers or animal herders, or even tradesmen, the Levites were not even able to own land. Yes, there were Levite cities scattered around the holy land, but any resources they may have produced were just for their own survival. The Levites and Cohens that officiated at the Temple were dependent on the yearly contribution by the other tribes and generosity of those doing sacrifices for the various reasons. The Levites were also relegated to assisting the priests by doing their labor (carrying materials for use in the Temple) and standing watch. In fact, some commentators feel that the Levites’ duties were such so that G-d could keep an eye on them. Contrast these incidents with another incident in this portion. These are (one of my favorites) the Daughters of Zelophehad. Mahlah, Noah, Hoglah, Milcah, and Tirzah approached Moses and stated that their father had died of his own sins (not part of any rebellion) and not left any sons to inherit his property. Of course, in those days property ownership was male and was left father to son. Moses stated their case to G-d who said כֵּ֗ן בְּנ֣וֹת צְלָפְחָד֮ דֹּבְרֹת֒ the pleas of the daughters of Zelophehad is just. G-d instructed Moses to make sure they received the father’s portions. So whereas the woman’s movement may have started 100 years ago with woman’s suffrage, and today we are seeing women’ rights become more and more commonplace in our modern society, Judaism held up woman’s rights over 3200 years ago. The point here is that we see two incidents of justice and their consequences. In the former, we have people taking the law into their own hands and the outrage it caused. In the latter, we see people who go through the system and approach the Ultimate Judge with humility. As a result, their names live on and we see a sense of justice that the modern world is just beginning to comprehend and embrace. The Torah teaches us how to influence people for the better. While the progress may be too slow for some, evolution rather than revolution tends to have a more far-reaching effect. We should remember the daughters of Zelophehad and take their example. These women knew how to affect change. This sermon is dedicated to the memory of Sherry Beth Reiter and thank you to my wife, Rebbetzin Chris for the feedback in helping me write this sermon.

Parashat Pinhas 5780

Sermon In Judaism, we have a specific viewpoint about mistakes. G-d did not create us perfect. If He had (or if She had, to be politically correct), life would be real boring, wouldn’t it? Nothing to do but sit around being perfect, which, by the way, many people would prefer! So in the Torah, there are all sorts of mechanisms for redemption. According to Torah, if someone erred or unknowingly or unwittingly made an error, they can bring a sacrifice, go through the appropriate process, and they’re forgiven. Today, since we don’t have a Temple, we say the Amidah, the standing prayer at the center of each prayer service. Contained within the weekly Amidah is the prayer that states, “forgive me for I have sinned, pardon me for I have erred”, as we lightly beat our chest. And of course, each year, we observe Yom Kippur. As an interesting side note, one of my mentors told me that when you ask G-d for forgiveness and go through the repenting process, G-d wants to see if you’re sincere. G-d will then put you in the same situation, or a similar one, to see how you handle it. In other words, of course, did you really learn something and grow, or is it just lip service? In Judaism, apologies are taken seriously. Someone apologizes three times and that shows they’re contrite. If the person to whom they’re apologizing doesn’t accept on the third attempt, it’s now on them. Consider, as well, the consequences of not accepting the apology and continuing to vilify the person even after they’ve attempted to make amends. The person is going to feel resentful, probably. They’re going to resent that they were vulnerable, and people took advantage to insult them even more. That person would probably think twice the next time a mistake is made (none of us are perfect and we all continue to do stupid things throughout our lives). Whereas that person could have made an effort to change and be more diligent about how they treat others, now they see the world as more hostile. They will probably react as such and now we have another antagonist out there. So let’s all be more understanding. G-d is both merciful and judgmental. Hashem accepts our contrition. Let’s follow His example.

Parashat Hukat-Balak

Parashat Korah 5780