A Balancing Act – Parshat Pinchas 5775

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Conservative Judaism Balance

You know those movies that tell multiple independent stories and then bring them together at the end? There’s a teenage romance, a community golf tournament, and a jewelry store that’s filing for bankruptcy. It’s not until the last third of the movie that you find out the teenage boy’s family owns the jewelry store, and the teenage girl’s grandfather is a retired pro golfer who rescues the other family by buying the jewelry store and turning it into a golf shop. This sounds like a ridiculous all-over-the-map storyline . . . until you hear what happens in this week’s parshah.

Our parshah this week, Pinchas, bounces from event to event; you’ll get dizzy trying to keep up. We begin with the story of Pinchas (identified as Aaron’s grandson) and the extreme action he took against those that defied the prohibition of idolatry. Then we move to the daughters of Zelophechad (Joseph’s great-great-great-grandson), who want to inherit land after their father’s death because he had no sons.  Then Joshua is appointed Moshe’s successor, and we end with the sacrifices we are to make for Rosh Hodesh and the holidays.

Looking individually at each of these events, they might seem disparate. Looking at the text as a whole, they actually are tied together by a search for balance in the Israelite nation.  Pinchas reacts to the idolatry out of anger, allowing his emotions to get the best of him and his rage to take over.  For this reason, the commentators teach that the yud in his name is written smaller than the other letters because by acting rashly he diminished God’s name.  However, Pinchas is appointed a priest, a designation which requires responsibility and an even-tempered leadership, helping Pinchas balance his emotions.

By reading the situation and speaking up at the right time, the daughters of Zelophechad have their inheritance needs met. In doing so, they are able to strike a unique balance between tradition and modernity, one of the first instances of this in the Torah.

Joshua is described as Ruach Elohim, the spirit of God.  As the incoming leader, he is calm and gentle, and just as Moshe needed Aaron to balance out his insecurities, Joshua will serve as the counterbalance to Pinchas.

Finally, we receive instruction about the variety of sacrifices we are to make for holidays and Rosh Hodesh.  Each instance where we learn about how to distinguish our celebratory times is a reminder to find balance between work and play.

Is the idea of striking an appropriate balance sound familiar? The balance depicted in Pinchas isn’t just a message for the Israelites; it’s also a guiding principle of conservative Judaism. The USCJ’s vision statement invites us to create a “dynamic Judaism that is learned and passionate, authentic and pluralistic, joyful and accessible, egalitarian and traditional.”  There’s balance across the board.

May each of us this Shabbat discover new ways to strike the right balance in our lives. That’s how our myriad stories will come together.

Curse Words – Parshat Balak 5775

Eve Posen2 Comments

Curse Words

We get mixed messages when it comes to the power of words versus actions. Do we believe the pen is mightier than the sword, or do we believe sticks and stones may break my bones, but words will never hurt me? Do we believe that actions speak louder than words, or do we believe that loose lips sink ships?  Which is it, words or actions?

This week we read a narrative filled with opportunities to do the right or wrong action and say the right or wrong words. Yes, you’re remembering correctly. This is the parsha with the talking donkey.  Parshat Balak is the story of Balak, son of Tzipur and king of Moav, who solicits Balam the “prophet” to curse the children of Israel.  God allows Balam to go to the land of Moav, but only if he will speak what God tells him to say.

On the way there, Balam finds himself frustrated with his donkey, who refuses to move.  As it turns out, the donkey sees an angel of God in the road. The donkey can see the angel; Balam cannot.  So Balam gets angry at his stubborn animal and beats the donkey.

The donkey, in a voice I have to assume sounds remarkably like Eddie Murphy, since that’s my only other point of reference for talking donkeys, cries, “What have I done to you that you have beaten me these three times?”  Balam says to him, “You have made a mockery of me!  If I had a sword with me, I’d kill you.”  The donkey responds, “Look, I am the donkey that you have been riding all along until this day!  Have I been in the habit of doing this to you?”  Balam can only respond, “No.”  Actually, in the old JPS translation, Balam doesn’t say “No,” he says “Nay,” which adds a nice new layer to the meaning when you think about it.  At this point God opens Balam’s eyes so he too can see God as the roadblock.

Once he arrives in Moav, Balam is greeted by Balak with great honor, which changes to anger when Balam praises rather than curses the Israelites, as Balak had instructed him.

A talking donkey, a mystical sorcerer, war – it’s a complicated, dramatic parshah, to say the least.  But at the heart of it is the power of words.  Rabbinic commentary points out that Balam had set out to destroy an entire people simply by cursing them.  If that was possible, parents of teenagers all over the world would be in trouble.  Why is it that Balam sought to destroy a nation by cursing, but felt the threat of a sword was the only way to get a single donkey to move?

The problem with our “words versus action” debate is that it’s a two-sided concept, when it really should have three sides.  What completes that triangle?  Thought.  Words, actions, and thoughts are what move us forward.

Balam is too quick to jump into action, beating and threatening the donkey, not because he doesn’t speak first, but because he doesn’t think first.  Our challenge is to move from empty words and actions toward those of substance.  And the way to do that is through thought, through intention, through an understanding of the situation before anything else.  Only then will our words and actions carry the meaning they need to enact change.

Just Add Water – Parshat Chukat 5775

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Just Add Water

I’ve lived in very different climates with a wide variety of weather conditions. I’ve had snowy Michigan winters, California mudslides, scorching Texas summers, and the typically wetter Portland, despite this year’s dryness. This year in particular has been a roller coaster of water activity in my former states of residence. California is experiencing one of the most severe droughts on record, while Texas is flooding. Water – and the lack of water – can signal destruction and devastation just as easily as it can be a symbol of purity, life, and sustenance.

Water in the Torah shares the same distinction. The world was only created after God was able to separate the waters and create dry land. Following that, water is arguably the central character in the story of the flood, as God uses torrential rain to wipe out the earth before starting over again. Water then comes to us again as a barrier between freedom and slavery when the Israelites leave Egypt, and throughout their entire journey in the desert, the Israelites are particularly worried about the amount and even the taste of the water they have.

This week we read parshat Chukat, which is full of plot twists and new experiences for the Israelites. The lands of Sichon and Og are conquered, both Miriam and Aaron die, and we learn that Moshe will not be allowed to enter into the land of Israel. When Miriam dies, we are given one more water miracle on her behalf, with water flowing from the rock. We also learn that the reason Moshe and Aaron are not allowed to enter the land of Israel is because of the incident in which they struck the rock out of frustration instead of speaking to it as God had commanded. The text concludes with praise and thanks being sung to God for the water of the well.

Chapter 20, verse 11 states, “The community and their beasts drank.” At face value, this verse tells us simply that when the water appeared, those who were thirsty drank. However, the Hebrew lends itself to a slightly more colorful interpretation when it’s read as “The people drank like beasts,” meaning each person was concerned solely with easing his or her own thirst. It is yet another illustration of how just the fear of lack of water affects the community. Again, water is sustenance.

Parshat Chukat reminds us of the significance of perhaps our greatest sustaining force. May we strive to always act with conservation and future generations in mind, and may those who have been so severely impacted by too little and too much water find some comfort and rest this Shabbat.

For Heaven’s Sake – Parshat Korach 5775

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Korach

Why do you do what it is you do?  Do you ever find yourself questioning the purpose behind everyday tasks?  Am I buying this bag of tortilla chips for nutritional reasons or simply to satisfy a craving?  Do I need another black skirt or do I simply like this one instead of another?  Am I getting into a fight with my husband because there’s an issue we need to resolve or just because I feel like arguing? There are certainly a multitude of reasons for each action we take.

The rabbis were aware of this as well. Not necessarily the tortilla chips, but the concept in general.  In the Mishnah, Perkei Avot, they teach:

יז כָּל מַחֲלוֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, אֵין סוֹפָהּ לְהִתְקַיֵּם. אֵיזוֹ הִיא מַחֲלוֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, זוֹ מַחֲלוֹקֶת הִלֵּל וְשַׁמַּאי. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, זוֹ מַחֲלוֹקֶת קֹרַח וְכָל עֲדָתוֹ

“What is an example of a disagreement made for the Sake of Heaven? Such was the disagreement between Hillel and Shammai.  And what is an example of a disagreement not made for the Sake of Heaven? Such was the disagreement of Korach and all his company.”

This teaching is relating to our parshah this week, Parshat Korach.  This narrative details the revolt of Korach and of Datan and Aviram.  Korach breaks apart the priesthood and prepares a revolt while Datan and Aviram, two other troublemakers, begin a revolt of their own.  Chaos breaks out in the camp, and those who don’t see a purpose to the fight pull away, which becomes a pretty smart idea as the earth opens up and swallows Korach and his followers.

Korach had decided that the entire notion of the priesthood, a specified leading class, was unnecessary since the Israelite nation as a whole is holy because of their work at Mt. Sinai.  Korach questions why Aaron and his lineage should have this special leadership role, and to be honest, it’s a good question.  The problem is that Korach doesn’t seem to want to hear any answers; he simply wants to start a fight.

Here’s where Korach was right: we are all holy, we are all a part of the nation.  But he was wrong to assume that everyone should be a priest.  Division of responsibility is how we form a cohesive and productive society.  If we’re all leaders, there is no one to follow.

Korach picked a fight because he could, but fighting simply because we can leads to chaos and destruction.  However, purposeful conversations, discussions, and even arguments have a place in pushing us to change our thinking and make better choices. These are the disagreements “for the sake of heaven.” Our Torah portion this week teaches us that we must think carefully and strategically about our actions, our desires, and our morals and move forward only when the fight is one that not only benefits us, but benefits the entirety of our community.

I Think I Can’t – Parshat Shlach Lecha 5775

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I Think I Can't

Watching my daughter Shiri learn to walk was a little humorous and a little frustrating all at the same time. As she demonstrated when she started to crawl, she’s the kind of kid who waits to get really excited about something until she can master it. She took her first real steps without any help at fourteen and a half months. But as soon as we’d start to cheer her on, she’d lose her confidence and plop down and revert back to crawling. Walking was new and scary, but she was an expert at crawling, so the second she’d feel a wobble or a moment of imbalance, she’d simply give up. In her mind, this was a sign that she wasn’t ready yet.

It is human nature to be concerned about doing something “the right way.” Even if I’m trying something new, I want it to be perfect. But because change is difficult, it can be a long, hard path to full confidence.

So much of the struggle is mind over matter. Often what it comes down to is getting into the right mental space to create the confidence; adopting the right mindset is critical for completing a task.

Dr. Carol Dweck is a leading researcher at Stanford University in the field of motivation. Dr. Dweck studies the brain and our thought patterns and posits that there are two mindsets we all have: “Fixed” and “Growth.”

Fixed Mindset: A Fixed Mindset occurs when people believe that attributes such as intelligence are unchangeable. This mindset is based on the notion that talent alone creates success, and effort is a sign of weakness rather than a way to reach one’s fullest potential.

Growth Mindset: A Growth Mindset is one in which people believe that these attributes can be “grown” through learning. With this mindset, people believe that their abilities and talents can be developed over time. This view fosters a love for learning, a drive for growth, and the resilience essential for great achievement.

This week we read parshat Shlach Lecha. The parshah begins with Moshe sending 12 spies, one from each tribe, into the land of Cana’an to bring back an accounting of the land. The spies return with their report, and it’s discouraging. Two spies report back with a positive message, but the negativity of the other ten reports instills so much fear into the nation that they decide they do not want to make the journey into the promised land after all. This infuriates God, who then decrees that anyone who went out from Egypt at age 20 or older will not be allowed to enter the land of Cana’an. This generation will purposefully die out so that a new generation, unfettered by the destructive mindset of their predecessors, can start anew.

This is a crucial chapter in the narrative of the Israelites. At this point we’ve already heard their constant complaining about life being better in Egypt, but this complete lack of faith in themselves and in God is a considerable blow. The distinction couldn’t be clearer between the fixed mindset of slavery exhibited by most of the spies and the growth mindset of Joshua and Caleb, who do believe that they can conquer the land. The simple fact that they believe in themselves means they are more likely to try. For the rest of the spies in the fixed mindset, it’s a lack of faith in their own abilities and a fear of failure that holds them back.

We hear a lot about the concept of self worth, but we don’t tend to talk as much about self trust. This week, parshat Shlach Lecha reminds us that a growth mindset doesn’t ignore our current abilities; it simply allows us to trust our mental capacity. May we accept and rise to the challenges before us, confident that personal potential is the most incredible strength we possess.