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!