Eikev - Listen the first time

Listen the first time
Eikev


This week's Torah portion, the third in the book of Devarim, is called Eikev. It begins with the words  "
והיה עקב תשמעון - And it will be because of your listening to the these ordinances... that Hashem, your God will safeguard for you the covenant and kindness that He swore to you forefathers". This verse is speaking about the tremendous blessings that will befall us, if we listen to Hashem's commandments.

Many of the Torah commentaries point to the interesting word (and also name of this week's Parsha) עקב (Eikev) at the beginning of the verse. It seems a bit strange, considering that this word also means the heel of the foot (עקב). We read in Bereishit (Genesis) that our forefather Yaakov (יעקב) was named in this manner because of him holding on to the heel of his brother Esav. Our sages therefore explain that the word Eikev teaches us a lesson, that we ought to be as careful with the "small" Mitzvot (that some may trample upon with their heels or disregard), as we would with the big Mitzvot. The common denominator of all the Mitzvot is, that they are the commandments of Hashem. 

Many times throughout the Torah, we see a verse begin with the words "And it will be if you will listen" using the Hebrew word אם (Im). We see this clearly in the second paragraph of the Shema that begins with those very same words, "והיה אם שמוע" (and it will be if you listen). However, in our portion, the Torah uses the work Eikev (because of or when) to teach us a special lesson. 

What is the difference between saying "If you will listen" or "when will listen / because of your listening" ? The answer is that IF implies that you may choose to listen or not to. WHEN or BECAUSE OF implies that you will listen and there are consequences to you actions and listening.

Perhaps the message the Torah is telling us is the following. Save yourself the aggravation and frustration of so many pitfalls in life by listening the first time around, instead of eventually being forced to learn the lessons through mishaps and falling. LISTEN the first time around.

As parents and educators, we often marvel at how our children sometimes do not listen or follow our advice and then need to face the consequences of their choices. We see adults that often do the same thing. Hashem is like a parent, as well, guiding us and reminding us to make the proper choices and avoid heartache in the future.

Shabbat Shalom.

Vaetchanan - Double Consolation

 

Vaetchanan
Double Consolation

The Shabbat following Tisha B'Av (the fast of 9 Av) is called Shabbat Nachamu- A Shabbat of Consolation. The source for this interesting name is culled from the Haftarah reading of this week "Console, console My people, says your G-d" (Isaiah 40:1).

This reading is from the final section of the book of Isaiah, which is dedicated to the consolation of the Jewish people after the destruction of the Temple and the exile of the Kingdom of Judah by the Babylonians. This Haftarah is also the first of seven consecutive Haftarot readings that are dedicated to the theme of consolation of the Jewish people, leading up to the High Holidays. 

But our sages see an even greater message within these verses.

As one begins to read this chapter, they cannot ignore the double word of "Nachamu, Nachamu" (console, console) and its implication. On a very basic level, it means a double measure of consolation. Our sages also see this as a double consolation over the destruction of the first Bet Hamikdash and the second one as well. According to the Midrash, the double consolation is not only for the destruction of the temple and being banished but also for the suffering, embarrassment and abuse that was heaped upon the Jewish nation.

As we read the words of Jeremiah's Eicha- Lamentations this year, I could not help but reflect on the atrocities of October 7th and the suffering of our people. 313 days after the worse attack on the Jewish people since the holocaust, families are still in turmoil as their loved ones are still held captive by a cruel and barbaric regime. As we mourned the destruction of the temples of old, we also mourned the destruction that we are living through today.

But we must not loose hope.

The Talmud (Makkot 24b) relates how Rabbi Akiva together with a number of his colleagues (they lived after the destruction of the second Temple) went to Jerusalem . When they reached Mt. Scopus they tore their clothes in mourning. When they reached the Temple Mount they saw a fox emerging from where the Holy of Holies had been. They began to weep, but Rabbi Akiva laughed. Said they to him: "why are you laughing? Said he to them: "Why are your crying?" They answered: "a place that it is said of it "the stranger that approached it shall die, and now foxes traverse it, and we shouldn't weep?"

Rabbi Akiva responded: That is why I laugh. For it is written, "I shall have bear witness-Uriah the Priest and Zechariah the son of Jeberechiah" (Isiah 8:2). What is the connection between the two? Uriah was in the time of the First Temple and Zechariah was in the times of the Second Temple! But the Torah makes Zechariah's prophesy dependent on Uriah's prophecy. In Uriah's prophecy it is written "Therefore, because of you, Zion shall be plowed as a field, Jerusalem shall become heaps, and the Temple Mount like the high placed of a forest (Michah 3:12). With Zachariah it is written, "Old men and women shall yet sit in the streets of Jerusalem". (Zachariah 8:4). "As long as Uriah's prophecy had not been fulfilled, I feared that Zechariah's prophecy may not be fulfilled either. But now that Uriah's prophecy has been fulfilled, it is certain that Zechariah's prophecy will be fulfilled."

With these words they replied to him: "Akiva, you have consoled us! Akiva, you have consoled us!"

Beyond the beautiful story and lesson, I find it intriguing that in this story the rabbis used the repetitive language of consolation again. Perhaps, this repetitive consolation is exactly what we need in our day as well. We need consolation not only for what happened on October 7th, but also for the shame, indifference, and antisemitism that we have seen since then. It is only Hashem who can offer us this great consolation.

May it be speedily in our days with the coming of our righteous Moshiach, Amen. 

Balak - Its not ok to be not ok

A number of years ago the slogan “It’s ok not to be ok” became common. Apparently, a tv show was made with this title as well. I assume that the deeper meaning and message of these words is, that it is ok to struggle and not feel shamed by our human emotions. In an era of self awareness and focus on mental health, it is vital that we create a space for people to be able to process what they are going through and get the help they need to become healthier and more functional human beings. In other words, its time to end the stigma and shame.

Having just returned from Israel while leading another Taglit-Birthright trip for young adults ages 22-27, I am still processing this unique trip to Israel during a war. While it was my second trip to Israel since October 7th, this one was different and in a way more difficult. Thirty participants from the US were joined by eight Israeli soldiers and veterans to form our group. We toured the sights, laughed and cried, ate a great deal of good food, and sweated as you can only sweat in Israel in July. 

It was all great, except that it was not all ok. I had expected perhaps to "get past" the war, but alas, that was not the case.

Israel is so beautiful and moving, and no terror or attack will change the fiber or resilience of its people. The sights, smells and aromas of the holy land are exactly as we all know it to be. The Israeli population is diverse, complicated and even in war time, if you put three Jews in a room, you will get at least six opinions. Yes, things are tough, but people are coping. I have no doubt that Israel will get through this and things will be ok.

That being said, Israel is not ok. 

There were almost no tourists or organized groups in the popular tourist spots. On Masada it was easy to find shade, as there was only one other group touring the fortress. In the Ben Yehuda promenade there were no lines, high pitched screams in English as there were almost no tourists.  I even allowed myself to be overcharged by shop merchants who have had no business for months. I figured if I can help in some way, so be it. To make it more real, within one day, three friends that we were supposed to visit had to cancel last minute, as the husbands received military orders to report to their units, again. The hotels that we stayed in were all ok, but they all had displaced families from the north. My wife and I stopped a child and asked him when he was home last, he said nine months ago. I gave him ten shekels to by some treats, as I did not know what else to do.

Israel is not ok. People are hurting and the economy is suffering. Families are still sending their loved ones off to war, hoping to see them again. And then there are the funerals. Entire new sections in Mt. Herzl Military cemetery have been constructed and the fresh graves, organized by the date of the fallen, are gut wrenching. A podium and a stack of chairs awaits the next funeral. No purpose in putting them away.

The resilience and ability of Israelis to laugh at themselves, make some dark jokes, and make sure to enjoy some arak and chumus while doing so, is incredible and inspiring. The spirit of peoplehood and understanding what is at stake, is something to marvel about. But friends, people are not ok.

It’s not ok to not be ok. 

It’s not ok for Israelis to have to live like this. It’s not ok that there are still 120 hostages held in Gaza. It’s not ok that tens of thousands of people are displaced. It’s not ok that thousands of rockets (yes, that’s correct) are raining down on the north of Israel every single day. It’s not ok how many people have died. It’s not ok that so many in the world just hold Israel to a different standard.

It’s really, really, not ok to not be ok.

As in this weeks torah portion of Balak, where the evil Bilaam attempts to curse the Jewish people, it ends up being a phenomenal blessing. The Jewish people were blessed with the blessing of "Mah Tovu -  how goodly are your tents Jacob, your dwelling places Yisrael” (Bamidbar: 24:5). This blessing was perhaps indicating that not withstanding the challenges and difficulties of our people, we will endure and be blessed. Bilaam understood that in the end, it is not the external factors that matter but the internal factors of Mishpacha (family) and the Jewish home that keep us together.

I am okay, but not that okay. I stand with Israel with every fiber of my being. We have no other land. We have no other people. We have no other true home. We are Israel. We will prevail.

Am Yisrael Chai.

The Essence of our Lives - Bechukotai

The Essence of our Lives
Bechukotai


This week we read the final portion of the book of Vayikra (Leviticus). The portion is called Bechukotai as our portion begins with the words "Im Bechukotai Telechu - If you will follow in my decrees and follow my commandments and perform them" (Leviticus 26:3).

The theme of this portion is great blessings that will come upon the Jewish people if they are true to their mission and follow G-d almighty's commandments. If however, heaven forbid, they will turn their backs on the commandments and G-d, then difficulties and tragedy will befall them. 

On the opening words "Im Bechukotai Telechu", our commentaries explain, that the words "If you will follow my decrees" is specifically speaking about the study of Torah, while the words "and follow my commandments" is a reference to observance of Mitzvot. The Torah is telling us that it is not enough to do or observe the commandments, but we must be diligent in study of the Torah as well.

The question is why? Why is so necessary to focus on the study of Torah and being diligent in its study? Is practical observance not enough?

Imagine a great scientist or physician who has dedicated their life to the study of a particular concept or cure. Would we say about them that they studied or dabbled in the respective field, or would we say this person has lived, breathed this idea or research? I would imagine that we would say that this research or cure has been their life's work and focus for the span of their career. This is their life!

The message of the portion is that its not enough to dabble in, observe or study Judaism, but the Torah and its teachings needs to be our core, the center of our lives. Because then, it is not just a topic but the essence of our beings.

Shabbat Shalom

Bruised, Crushed, & Super Proud Jew - Tetzaveh

Parshat Tetzaveh 
Bruised, Crushed, & Super Proud Jew

This week's Torah portion is unique.  From the moment we are introduced to Moshe until his passing, he is the central figure in the Torah.  Therefore, it is quite peculiar that this is the only portion from his birth until his demise, where his name is not mentioned even once.

The question is why?

The sages of the Kabbalah say that this allude to the Yahrtzeit (day of passing) of Moshe, that usually falls out in this Torah portion, hence his name is omitted.

Another answer is the following. When the Jews worshipped the golden calf, G-d was furious and wanted to destroy them. Moshe interceded on their behalf and prayed for forgiveness. Hashem responded that he would destroy the Jewish people and would rebuild the Jewish nation from Moshe himself. Moshe said to Hashem "Mecheina Na Msifricha Asher Kasavta-If you wont forgive the Jewish people, then erase me from the Torah that you have written". Moshe's commitment to his people was so profound, that he was ready to give everything up, even his own legacy in the Torah. Moshe prevailed and Hashem did forgive the Jewish people.

Yet, the words of a Tzaddik (righteous person) have consequences. As a result of Moshe uttering these words, his name is omitted from this Torah portion. So in a strange and beautiful way, the one portion that does not have Moshe's name is a testament to his true leadership and dedication to his people.

This portion also speaks about the making of the olive oil for the kindling of the Menorah. The Jewish people were to bring the oil oil to Moshe for this sacred ritual. The process of making olive oil involves crushing the olives to produce the oil.

Sometimes, it is the difficult experience that makes us grow the most, or the glaring oversight that actually draws attention in the most powerful way. As we see with the process of making olive oil. Only by crushing the olive does it produce the pure oil.

This is true of our experience as Jews as well. When we get crushed, it also brings out within us a ferocious and unabashed pride in who we are. Yes, we are hurting and bruised, but our sense of belonging and connection to Israel and our people has never been stronger.

While our enemies have tried to erase our name by maiming and hurting us, they have in fact brought the flames of our Jewish soul to a roaring inferno. 

Am Yisrael Chai - our spirit lives!

The Bet in The Desert -Bamidbar

 

The Bet in The Desert
Parshat Bamidbar

This week's Parshah begins the narrative of the Jewish people's experience Bamidbar-in the desert. After the Jewish people left Egypt in the year 2448, it was intended for them to enter the land of Israel. Unfortunately, due to their most grievous sin of the golden calf, G-d decreed that they would wander in the wilderness for forty years. Indeed it was not until the year 2488, that the Jewish people entered Israel with Yehoshua as the new leader.

The experience of "Bamidbar" was not an easy one for our people. There were many challenges - negative episodes like the spies, the sin of the quail, the rebellion of Korach, the waters of strife, to name a few. Throughout these years, a full generation passed on and new leadership arose. To say that these were transformative and challenging years, is a gross understatement.

Hence, the question. How did we weather that type of storm? How did a young faith and community survive such a difficult thing? For that matter how do we weather the "Midbar" of our own lives, when we face challenges, hardships and difficulties?

The Hebrew word מדבר - Midbar, means wilderness, or desert. במדבר - Bamidbar, with the letter ב (Bet), means in the desert or can mean through the desert. In Hebrew, the word for worries or trouble is Da'agah, spelled דאגה. This word has in it the first five letters of the Aleph Bet with the exception of the letter Bet. Our sages tell us that the letter Bet stands for Bitachon, trust in Hashem. Worries come from the lack of proper Bitachon in Hashem. 

Perhaps we can understand the name of our Parshah through this lens as well.      The way the Jewish people survived the challenges and vicissitudes of the Midbar was through having the Bet, the strong Bitachon and trust in Hashem.

Community Projects - Vayakhel-Pikudei

Community Projects
Parshat Vayakhel-Pikudei

This week we read the double portion of Vayakhel and Pikudei. These two portions are the final portions of the Book of Shemot (Exodus). The Parshah begins with the words " ויקהל משה - And Moshe gathered." (Shemot: 35:1). This portion discusses in great detail the actual building of the Mishkan (tabernacle in the wilderness) and how all the planning and design finally came to fruition.

The etymology of the word Vayakhel comes from Kahal or Kehilah, which means to congregate or congregation. In fact, it is common and appropriate in Hebrew to call a community or synagogue a Kehilah. It is fascinating that the word Kehilah or Vayakhel seemingly first appears in the Torah in this portion, as it relates to the communal building project of the Mishkan. Why is that?

Building communities is a tricky and challenging task. Big and vibrant communities seem to have it all, infrastructure, support systems, organizations and more.  Disconnected or fractured communities seem to be lacking the abovementioned systems and the special sauce of what makes a community vibrant and rich. 

So, what is the secret? How do we set out to build community? How do we take individuals with varied ideas and opinions and begin to mesh them together into a unified force?

The great military powers of the world as well as successful businesses and organizations recognized long ago, that in order to create a unified community or group, there must be a shared vision and purpose. This is the singular greatest objective of the military's basic training - to take individuals and make them into a fighting force. In military jargon "To tear down the individual and build back a disciplined, physically and mentally tough, professional warrior". Similarly, smart leaders, recruit, train and have their employees buy into a vision, for without a shared goal and raison d'etre - there can be no real community.

In the last portions, we see how Hashem commanded the Jewish people to build the Mishkan. They donate materials, plan the structure, lay out the building schematics, and more. But it is only in this portion, Vayakhel, where they actually start the building that they are called a Kehilah. That is because now is when they truly became one community, focused and driven towards the same goal. The same applies to building any community. When a community has a shared vision and belief, a collective objective and goal, beautiful things happen. For when individuals come together with a greater purpose and goal, they truly become a Kehilah - a special sacred community.

Shabbat Shalom

Shemot - Lfum Tzara Agra - Success Comes with a Price

Shemot
Lfum Tzara Agra - Success Comes with a Price

This week we begin the book of Shemot (Exodus). The story of the servitude in Egypt and our subsequent Exodus to the promised land is the subject of the Passover Seder and  Haggadah. Our portion of Shemot begins with the story of the Jews being subjugated and enslaved. The Torah also describes how Pharaoh proposed Infanticide (killing of Jewish babies) after his initial plan of stemming the Jewish growth failed. Pharaoh called in the Jewish midwives and commanded them to kill the baby boys, while allowing the baby girls to live. The Jewish midwives refused to obey this command, and the nation prospered.

The verse states (Shemot 1:17), But the midwives feared G-d and they did not do as the king of Egypt spoke to them, and they caused the boys to live". G-d rewarded these brave women as the Torah states (1:20), "G-d benefited the midwives-and the people increased and became very strong. And it was because the midwives feared G-d, that He made them houses" (of royalty and priesthood).

According to our commentaries, these midwives were none other than Yocheved and Miriam, the mother and sister of Moshe and Aharon. 

The Or Ha'Chaim Ha'Kadosh (1696-1740) explains that when G-d sees that a person desires to serve Him at a great personal sacrifice, He enables him to succeed. So it was with the midwives, these heroines who had risked their lives for the Jewish people, and their risk paid off. G-d rewarded them that they merited to see the Jewish people grow and prosper.

So it is in life. We are often required to make deep personal sacrifices and commitment to do the things that are meaningful and worthwhile. Anything that comes easy is usually not worth much. Without the hard work and investment, there is no reward.

We learn from this portion, that when we invest and give of ourselves to a noble cause, G-d blesses us to see the work of our hands fulfilled.

Shabbat Shalom

Hear O Israel - Vayechi

Hear O' Israel
Parshat Vayechi

This week we read the final portion of Genesis. The portion of Vayechi chronicles Jacob's blessings to his children prior to his passing. The portion also documents the passing of all the tribes and the transition to the servitude which we read about in the book of Exodus.

The Torah describes how Yackov gathers his children to bless them. The verse states, (Genesis 49:1) "Then Yackov called for his sons and said, "Assemble yourselves and I will tell you what will befall you in the End of Days. Gather yourselves and listen, O sons of Yackov and listen to Israel your father".

According to the Midrash Rabbah (Bereishit Rabah), Yackov wished to bless his children and tell them when the Moshiach (Messiah) would arrive. G-d did not want him to divulge this information and withheld the knowledge from Jacob. When Jacob realized that G-d was withholding this prophecy from him, he was concerned that perhaps one of his sons was unworthy and a non-believer. When he expressed his concern to his sons they responded with the famous words "Hear O' Israel (their father), the Lord is our G-d, the Lord is One - Shema Yisrael, Hashem Elokeinu, Hashem Echad". Jacob then responded, "Blessed be the name of His glorious kingdom for ever and ever-Baruch Shem Malchuto Leolam Vaed". It was then that Jacob realized that G-d just did not want him to reveal the Messianic time. 

This fascinating explanation of the verses traces the root of what became the most central prayer in all of Judaism. The Shema Yisrael is also in the Torah itself later on in the book of Devarim (6:4). The Shema Yisrael prayer is the highlight of the Yom Kippur service, the weekly and shabbat prayers, and also the final prayer a Jew says prior to their passing from this world. From a young age, children are taught the Shema Yisrael as it holds such a special place in Jewish liturgy and history.

Perhaps there is also a parenting lesson in this. Sometimes we worry excessively about our children and whether they are doing well or not. We concoct in our own minds so many scenarios and possibilities of how they are not doing well or how they may be failing.

Perhaps the message is that we must have some faith in our children. While we must certainly be vigilant and parent well, we must also have trust in our children and students. We must believe in the education and the love we have given them. Sometimes, we just need to really listen to our kids as they say, "Listen mom and dad, we're really ok".

Shabbat Shalom

Divide & Conquer - Vayishlach

Divide & Conquer
Parshat Vayishlach

In this week's Torah portion of Vayishlach we read of the encounter between Yaakov and Esav. The Torah describes how Yaakov is very concerned that Esav would want to harm him and his family, as he had "stolen" the blessings many years earlier. Thus, Yaakov prepares for this confrontation in three ways; (1) he tries to soften Esav's heart by showering him with many gifts, (2) he prays to G-d, and (3) he prepares for war by creating an escape plan and dividing his camp into two forces.

The Torah tells us (Bereishis 32:8) ויחץ את העם אשר אתו... לשני מחנות - And he divided the people that were with him... into two camps".

From a strategic perspective this makes sense. Our forefather Jacob was preparing for multiple scenarios and planning ahead. He was trying to protect his family to the best of his abilities. Our sages derive from this that one must not rely on miracles but plan and be prepared to the best of one's abilities. 

Perhaps there is another lesson as well.

Often, when confronted by a challenge we become overwhelmed and shut down. It may be something that we or our loved ones are dealing with; spiritually, emotionally or financially. The magnitude of our problem or challenge is paralyzing and as a result, we can't do anything at all.

This is when we must learn to divide and conquer. We must take a lesson from our Torah portion and realize that when something is so scary and overwhelming, we must break it down into bite-size pieces and then deal with it, one chunk at a time. An analogy can be made to a student that can't do 20 math problems, so a parent might say "do five problems and go play outside". Later on, the parent can have the student revisit the homework and continue working on it.

Too often, in matters of spirituality or personal growth, the task is so overwhelming that we don't even begin the task. The lesson we learn from our forefather Jacob is break it down into smaller pieces. Divide and conquer and before you know it you will have dealt with the issue at hand.

Shabbat Shalom