Always Going - Vayelech

Always Going
Parshat Vayelech

Our sages teach that the portions of the book of Deuteronomy (Devarim) actually take place on Moshe's final day. On this last day of Moshe's life, he gently admonishes, chastises and then lifts up his beloved people (Parshiot of Devarim-Ki Tavo), reaffirms the covenant with them (Parshat Nitzavim), formally takes leave of them (Parshat Vayelech), teaches them his Song (Ha'azinu), and then blesses them (V'Zot H'Bracha).

This week's  portion of Vayelech opens with the narrative of Moshe taking leave of the Jewish people. The Torah tells us (Devarim 31:1-2) "Moshe went and spoke these words to all of Israel. I am a hundred and twenty years old today, I can no longer go out and come in, for Hashem has said to me, "You shall not cross this Jordan".

What's fascinating is, that if this in fact takes place during Moshe's final hours, why was he going somewhere? Hadn't he done enough in his one hundred and twenty years?  Could he not have been resting peacefully, or at the very least, have the Jews come to him?

The Hebrew word, וילך - Vayelech, implies that it was not a happenstance of ending up in a random place, but that he purposefully went with focus and intent. Moshe may have been in his final hours, but he was not done. Until the final breath, he would continue his G-d given mission, to inspire, uplift, and lead.

Often in life, there are times we feel stuck. We hit a wall or obstacle and lack the energy or strength to move forward. Sometimes, it's our circumstance or our age that gets us thinking, "I'm too old for another rodeo", or "I've been down this path before".

Our teacher, Moshe Rabbeinu's life reminds us that until Hashem takes our soul, our mission is not complete. We need to keep on moving. Contrary to the popular notion that at a certain age one "retires" from active life and starts doing nothing, the Torah teaches us that we must be active and engaged until we no longer have the ability to do so. Of course, our jobs or hours may change a bit, but our vitality, engagement, and dedication does not.

Moshe's life was a life of extraordinary measure, because he just wouldn't stop going.

Shabbat Shalom

Choices, Choices - Nitzavim

Choices, Choices 
Parshat Nitzavim

This week's Torah portion of Nitzavim begins with the renewal of the covenant between the Jewish people and G-d. Moses enjoins the Jewish people to be faithful and to make wise decisions. Moshe Rabbeinu also warns the Jewish people of what will happen if they become complacent and begin to adapt the idol worshipping practices of the nations around them.

In the seventh reading we read the iconic commandment to choose life - ובחרת בחיים. "I have placed life and death before you, blessing and curse, and you shall choose life, so that you will live, you and your offspring" (Devarim 30:19).

According to Rashi (France 1040-1105 France) this commandment is meant to be fatherly advice, like a father or mother would encourage his/her child to make good choices and to choose wisely. Rabbi Moshe Feinstein explains that the choices we make affect not only ourselves but our children and the generations afterwards. As such, the conclusion of the verse, "so that you will live, you and your offspring," makes perfect sense.

One may wonder, why does Moshe have to tell us something so obvious "to choose life"? It would seem that most people would choose the path of life and goodness instead of that of death and disaster!

Besides the basic understanding that sometimes the proper and good choice is not as easy or clear as we would like it to be , there is perhaps something deeper here as well. So often, when faced with a big or life-changing decision, the process is a difficult and gut wrenching one. Things are not easy, and our own biases and issues cloud our ability to make the proper choice. We may know in our hearts what is the right thing, but it is extremely difficult to do.

Perhaps, our Torah portion this week is speaking to this conundrum when it tells us "choose life and blessing". We are commanded and given the strength to make the right choices, though it may not be easy. Hashem promises us, Make the proper choices and I will be there with you, helping you and guiding you along the way.

Shabbat Shalom.

Enunciating Your Blessings - Ki Tavo

Enunciating Your Blessings
Parshat Ki Tavo

This week's Torah portion of Ki Tavo begins with the commandment of Bikkurim (the first fruits). This special Mitzvah was performed once the Jews entered the land of Israel and were finally the proud owners of their own land. As the Torah states "It will be when you enter the Land that Hashem your G-d, gives you as an inheritance, and you possess it and dwell in it. And you shall take of the first of every fruit of the ground... put it in a basket, and go to the place that Hashem your G-d will choose to make his name rest" (Devarim 26:1-2).

The Mishnah and Talmud in Tractate Bikkurim discuss in great detail this special commandment and the unique nature of this Mitzvah, as well as the beautiful procession that accompanied it. Along with the procession and presentation was the verbal declaration made by the one bringing the Bikkurim. It was a statement of gratitude, tracing our ancient history from Aramean times to the servitude in Egypt, from G-d's deliverance from Egyptian slavery to becoming land owners in a free and Jewish land of Israel. It concluded with the following words "You shall rejoice with all the goodness that Hashem your G-d has given you and your household..." (Devarim 26:11).

We are certainly all familiar with the Yiddish expression "to Kvetch", which means to complain. Often, we Kvetch about our problems, sorrows, difficulties, and other parts of our lives that we wish would be going better. Understandably, when we go through a rough time, we need blessing, an empathetic ear, a supporting arm. But in the process of "Kvetching", we can lose sight of everything that is going well and the bounty of blessings in our lives.

The declaration of the Bikkurim focused on the attribute of gratitude and being thankful. It is so incredibly vital for us to take the time to look at our lives, our children and grandchildren, the many blessings present, and pause and say, thank you Hashem for all you have given me. An attitude of thankfulness and gratitude helps us weather the difficult times and events in our lives, too. For when we realize the many blessings, we become less focused and less consumed by our Tzurois (difficulties) and realize that in the grand scope of things we indeed have many blessings.

Perhaps, this is a lesson we can incorporate into our lives. Let us enunciate and verbalize the blessings of our lives. Let us take some time every day, to thank G-d for all the wonderful things that are going well. I believe we will live a happier and more fulfilling life as a result.

Shabbat Shalom 

Moving Forward - Ki Teitzei

Moving Forward
Parshat Ki Teitzei

In this week's Torah portion of Ki Teitzei, we read of many different Mitzvot and commandments. Towards the end of the portion we read the famous words "Remember what Amalek did to you on your journey, after you left Egypt - זָכ֕וֹר אֵ֛ת אֲשֶׁר־עָשָׂ֥ה לְךָ֖ עֲמָלֵ֑ק בַּדֶּ֖רֶךְ בְּצֵאתְכֶ֥ם מִמִּצְרָֽיִם- " (Devarim 25:17).

This statement is part of the six historical remembrances, which many recite every day after the morning prayers. There are a number of significant historical events that the Torah tells us to remember every day. Some traditions list only four remembrances and others count as many as ten, but the prevalent custom is to recite six remembrances after the morning prayers. (The first to formulate the text of the six remembrances, as found in many different prayerbooks, was Rabbi Schneur Zalman of Liadi in his Siddur, based on the Midrash and works of the Arizal. www.chabad.org).

I have often wondered why is remembering what Amalek did to us so important that it makes it into the "six remembrances"? Yes, they did something terrible to us. But as our tradition dictates, they tried to kill us, we survived, now let's eat! Why the obsession with looking back at the difficult and challenging episodes? Let's just move forward!

Related to the episode of Amalek attacking the Jewish people shortly after leaving Egypt, the Torah states "Amalek came and battled Israel in Rephidim" (Shemot 17:8). The commentaries address the need for the Torah to tell us exactly where this happened, "in Rephidim".

Rashi (France 1040-1105) explains that this was the place where they questioned G-d, essentially becoming weak in their faith. The Mechilta (a Midrashic commentary from Mishnaic times) explains that the word Rephidim implies "a loosening of their grip on the Torah". In other words, due to their lack of faith in Hashem and loosening their connection to G-d's word, the Jews were attacked by Amalek.

This only amplifies the question of why focus on the negative experience? Can't we just move on?

Being in middle of the month of Elul and preparing for the High Holidays, it is most appropriate to look back at the past year. As we revisit the many experiences of the year, both positive and negative, we often need to face some ugly moments. We remember those moments or events that were most unpleasant and are glad that we are past them. In truth, however, these difficult moments and events have shaped us to who we are at the present day. For better or worse, we are who we are because of our experiences.

Perhaps this is the message and reason of why we read this remembrance. Don't run away from your difficult moments. Don't make believe you didn't fail. Instead lean into them, feel them, own them, because they made you who you are.

If we want to move on and embrace the new year in a healthy way, we can't run away from our experiences. We need to learn from them and transform them into stepping stones for growth.

Shabbat Shalom.

Are you Guilty of Taking Bribes? - Shoftim

Are you Guilty of Taking Bribes?
Parshat Shoftim

This week we read the Torah portion of Shoftim. The portion opens with a number of commandments related to establishing and maintaining the integrity of the courts. One of these laws is the prohibition against taking or accepting a bribe.

The Torah states (16:19) ולא תקח שחד כי השחד יעור עיני חכמים ויסלף דברי צדיקים - You shall not accept a bribe, for the bribe will blind the eyes of the wise and make just words crooked”.

On the surface,  this commandment seems to be a no-brainer. We should not pervert justice or let the law be swayed by a bribe. Judges should be impartial, non biased, and be completely beyond reproach. Our belief in the justice system is based on trust that the judicial system is ethical, moral and free of corruption. In addition, even if judges have no intention of perverting justice, they are still forbidden from taking any money or bribe, even to do the right thing, for money and bribes turn us into different people.

For the sake of clarity, what exactly is a bribe? A bribe is when we take money or even advice in order to deliver a certain outcome or guarantee. The bribe sways us from whatever thoughts or decisions we may come to on our own, pushing us in the direction of the one who offered the bribe.

As we make our way through the month of Elul, the preparatory month before the High Holidays, we should consider if we have taken a bribe? Maybe we have not taken a monetary bribe to pervert justice, but maybe we accepted a mental or emotional bribe? Have we perhaps “bribed” and convinced ourselves of what we can or cannot do? Has our Yetzer Ha'ra (evil inclination) convinced us that we cannot achieve great things or step up?

Perhaps the message of our parshah is to not allow ourselves to be swayed from our true selves! Do not accept a bribe against yourself! You are so much more than what you allow yourself or others to convince you. G-d put you on earth to achieve great things. You must believe in yourself, and for heaven's sake, don't take a bribe.

Shabbat Shalom.