One and the Same – Parshat Devarim 5780

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As children’s brains develop and they learn to understand the world, they move from black and white divisions to more nuanced categories and combinations. I remember when I was a child myself how at first there were clear separations. People celebrated Hanukkah or Christmas. New friends were either boys or girls. People had curly hair or straight hair, or they were tall or short. You get the idea. At this young age, we’re not trying to exclude or narrow our world view. In fact, it’s quite the opposite. We’re trying to understand as much of the world as possible, we simply don’t have enough context yet to understand all the complexities. But as children, these identifiers act as ways in which we do or don’t identify with people, and those who fit into a different category become “other.” As adults, we have enough experience to realize that every human being is different because that’s how we were created by God. When we run into problems is when we slip back into that “other” way of thinking. 

Throughout the Torah we hear about the different tribes and groups of people that comprise the Israelites and the ones they meet along their journey. Usually this serves to differentiate the new nation from others, but occasionally, the Israelites are reminded of their commonalities. 

This week in our parshah we enter into the final book of the Torah, Devarim (Deuteronomy). Devarim stresses the covenant between God and Israel and looks toward Israel’s future in a new land as they build a society that pursues justice and righteousness. The central theme of this section of text is monotheism – the belief in one God – and building a society around the laws we’ve been given over the course of the four previous books. 

In chapter two, we read about the Israelites as they proceed to the Promised Land. Until now, Israel’s encounters with other nations have been mostly negative. From enslavement in Egypt to war with Amalek, Sihon, and Og, they’ve had a rough go when encountering other communities. However, in verses four and five, a different description is laid out: “And charge the people as follows: you will be passing through the territory of your kinsmen, the descendants of Esau who live in Seir. Though they will be afraid of you, be very careful not to provoke them.” 

This is the first time that another nation is referred to as “kinsmen” for the Israelites since they’ve left Egypt. Perhaps it’s because they need to learn to live at peace with others now that they will have their own land and established territories. Regardless of the specific reason, this is a clear sign of how Israel has matured as a people, and it hints at their capability of finally continuing on their own as a new nation in partnership with other people, and not just with God. As our connected world seems more and more divided, this week’s Torah portion reminds us that social progress is moving from stranger to kinsmen and not the other way around. 

Walking Through Fire – Parshat Matot-Masei 5780

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How much of your emotional response is automatically written on your face? When I’m angry, embarrassed, or generally uncomfortable, I get flushed. My body temperature seems to go up, and it’s a sensation like I have to put out the fire. But this happens on its own; I can’t control it. I know when it starts because my ears begin to feel hot, and then I know the redness is coming. It’s true – I don’t have a great poker face. I show my colors plainly, and they are red and pink and hot. The good news is this change means I’m processing or working through things. Emotional “fire” can transform people mentally just as actual fire transforms things chemically. Whatever rage or fury I’m feeling in the moment, I know I’ll have the opportunity to think or behave differently and learn from that when it passes.

This transforming and purifying property of fire is mentioned in the Torah too. This week we read the final sections of text from the fourth book of the Torah, Bamidbar. Parshiyot Matot and Masei begin with the discussion of the different vows Israelites might make, and then they detail the requests of the various tribes as they get ready to enter the Promised Land. The chapters end with the final placements of all the tribes as they prepare to divide their land inheritance. 

The text talks specifically about the purification of warriors and captives. The methods of purification are similar to what we use today to purify bodies and vessels: water and fire. In Jewish tradition, whether it’s the purification of a deceased body before it goes to burial or the purification of a living body in the cleansing waters of the mikveh (ritual bath) we still follow this procedure. And now, as we try to prevent the spread of disease, water and hand washing in particular are on our minds and more important than perhaps they have ever been.

Judaism also purifies with fire. Any item that can withstand the heat is to be passed through fire on its way to becoming pure or neutral. This is the ritual we still use for kashering (making kosher) cooking tools.

Whether we’re transforming a pot from dairy use to meat use or transforming ourselves from passive to actively engaged, heat is an agent of change. I might not enjoy having my ears turn red, but it usually means I need to check myself, possibly tread carefully, and grow from that experience. Shabbat shalom.

Moral Courage – Parshat Pinchas 5780

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If we’re supposed to be guided by our morals, what happens when one person’s (or community’s) morals conflict with another’s? We all have so much in common with each other, but these days we’re divided by extremes on every issue. If you bring up a particular topic, you risk the response of someone ready to shout it down, or, just as unhelpful, it’s met with confirmation bias, which means it will be interpreted according to other people’s preexisting beliefs, not seen as new information to consider.

Personally, my integrity comes from many places, but primarily from my Jewish traditions. The commandments of the Torah and the values of Jewish living guide me in my decision making and understanding of the world around me. This has been true of Jews living an observant life since the time of the Torah.

This week’s parshah, Pinchas, puts moral courage on display. 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 Chodesh and the holidays. 

Chapter 25, verses 17-18 read: “Assail the Midianites and defeat them – for they assailed you by the trickery they practiced against you – because of the affair of Peor.” Why were the Midianites against the Isarelites? We’re told it’s originally because the Israelites had different ways of worship from the other nations that surrounded them. But beyond that, the Israelites didn’t engage in hostile takeovers; they did not rape and pillage or even encourage each other to engage in dishonest acts to prove superior. They stood on a moral ground that made them stand out from everyone else. Because of this, other nations tried to trick and disadvantage the Israelites and pull them away from their moral compass.

Parshat Pinchas stands as a reminder that personal moral courage isn’t automatic. It takes hard work to build it up, and it’s almost always tested by those who lack similar convictions. It’s our responsibility as Jews to use that sense of justice we’ve built up for so long.

30 Days – Parshat Chukat-Balak 5780

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As the days seem to run together more than they usually do, it’s easy to lose track of weeks and months, but historically, dividing our year into 30-day segments has been not only significant, but necessary. When children are toddlers, we count their lives by how many months old they are. Bills are due every month. Programs we attend (now virtually) happen on a monthly basis. When we’re counting down to a major life cycle event like a bar mitzvah, we also count down by 30-day increments. There’s something almost instinctive about this time frame. Perhaps it’s because it has a clear, defined beginning and end. Or perhaps it’s because this cycle is naturally present in our lives in menstruation or the lunar cycle. Whatever the reason, the 30-day time frame has inherent value and meaning in our lives.

The number 30 also has biblical roots. Our double parshah this week, Parshat Chukat–Balak, 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. 

Parshat Balak is also 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 because as it turns out, the donkey sees an angel of God in the road. However, only the donkey can see the angel, Balam cannot, so Balam becomes angry at his stubborn animal and beats the donkey.

But it’s in Chukat where we see the significance of a month of time. In this section we read about the death of Aaron, and when Aaron dies, the community mourns for him for 30 days. In Hebrew and in Jewish mourning tradition, this is called Sheloshim, and this sacred period of mourning is still observed by many today following the loss of a loved one. For these 30 days life feels upside down, not just because of the emotions surrounding a death, but also because many Jews refrain from the normal celebrations of life, like parties or dances. Many people also do not shave or even listen to the radio. Abstaining from normal life for these 30 days following a loss are meant to help us readjust to our own lives and reenter the world in this new normal. 

Interestingly, just one parshah earlier, we learn about the redemption of a first-born child from service to the priest. This ceremony is also conducted after 30 days. In a sense, the adjustment of living without someone near to you is not unlike the adjustment to living with a new baby in the house – it’s a significant change. In both cases, life is different and new in ways never imagined before. 

The Torah understands that it takes time to adjust to new circumstances, and we are obligated as Jews to embrace that time. The more we can accept these transitional periods, the more capable we are of adapting and settling into healthy life rhythms as we change.

Take Care – Parshat Korach 5780

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I often wonder why our world couldn’t do a dramatically better job taking care of one another. I’m not here to argue for socialism or even democratic socialism, but the distribution of power and wealth in most of the world is staggering. When I was in Guatemala, we learned that 3% of the country holds 64% of the wealth. Guatemala suffers from massive poverty, lack of education, malnutrition, and a host of other problems that largely stem from the uneven distribution of wealth in their country. While education and hard work are certainly foundational to individual and societal success, when your homeland is as corrupt as Guatemala, it really doesn’t do you much good. But even putting aside government corruption, the wealth and class distribution problem isn’t unique to Guatemala. Consider tax laws and loopholes here in America. The free market can and does work, but when we incentivize selfishness, society begins to crumble.

This basic fact of civilized society is underlined as far back as biblical law. This week we read Parshat Korach, the narrative detailing 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. 

The end of the parshah brings the rules of tithing. Every Israelite was expected to give a tenth of his or her income to the Levites to support them because the Levites had no other income. The Levites lived their lives in service to the priests. The Levites, in turn, tithed a tenth of what they had to the priests. The Torah suggests that even those who receive support for their livelihood must also give to others. 

Tzedakah sustains the soul of the giver and the body of the receiver. As you may know, the Jewish concept of tzedakah comes from the root for “justice.” Said another way, a just society is one in which we take care of one another. We recognize that each person has a purpose to fulfill and, even in a literal sense, something to give back.