Weekly Shabbat Parsha Thoughts – Balak – 6.24.2010

This week parsha has a famous story and an infamous story, back to back.

The famous story is of the prophet Balak, who was hired to curse the Jewish people. Balak starts with the intention to curse Israel, but ends up blessing the people of Israel multiple times – after HaShem helps by intervening.

And then, right after this tale is told, we are told of the infamous tale of the people of Israel consorting with Moabite and Midianite women, bringing HaShem’s wrath on us until one of the priests, through swift (and very violent – see the summary below) action, ends the transgressions and sinning.

What a weird pairing of stories. These are the people HaShem went to so much trouble to save from a curse?

What I find inspiring about the way this week story is structured is that one message should be clear… we have the ability to act on our own accord. Now in the world of religion, this was (and is) a big deal. Action that is controlled by our will creates choice and accountability. It changes the nature of belief, namely to believe in a deity requires you believe in yourself, and it changes the nature of humans relationship to the deity.

Our experience of HaShem must be out of our choices and destiny. The Torah clearly reminds us that no matter what – we have the power to act. Our choices may not always be the wisest, but they are always ours. This leads us to the type of action we must make.

When HaShem sent a plague on the Israelites, the sins and debauchery did not stop. Everything was waiting on a human to take action for things to return to have they “should” be.

This very much ties into last week, when the red heifer taught us that we must act. This week we not only see that we must act, but that sometimes that we must act boldly and decisively. We see the power of doing what is right, and the risks of when we act destructively.

When placed next to each other this week sends us a very clear message: HaShem can protect us against everyone but ourselves. This is our job.

Shabbat Shalom

Shabbat Shalom.

Parsha Summary

General Overview: In this week's Torah reading, Balak, King Balak ofMoab retains the sorcerer Balaam to curse the Jewish people. Instead of curses, only blessings come out of his mouth—including prophecies concerning the Messianic redemption. Moabite women entice some of theIsraelites to sin, resulting in a plague amongst the Jews. Phinehas zealously kills two of the high-ranking offenders, and the plague comes to an end. First Aliyah: The Israelites have just conquered the Emorites and the Bashanites, the two mighty neighbors of Moab. Balak, king of Moab, worries that his nation would be the Israelites' next victim. He sends messengers to the Land of Midian, to Balaam, a famed non-Jewish prophet and sorcerer, asking him to come and curse the Jews. G‑dappeared to Balaam that night and instructed him not to go to Moab. "You shall not curse the people because they are blessed!" Second Aliyah: Balaam sent word with Balak's messengers that G‑d doesn't permit him to go with them. So Balak sent more prestigious messengers to Balaam, promising him great riches in return for his services. Once again G‑d appeared to Balaam. This time G‑d allowed Balaam to go -- provided that he only speak the words which G‑d dictates to him. Third Aliyah: Balaam leaves together with the Moabite dignitaries. G‑d sends an angel with a drawn sword to block Balaam's path. While Balaam couldn't see the angel, the she-donkey he was riding did, and refused to move onwards, causing Balaam to strike her. The donkey miraculously speaks, admonishing Balaam for striking her. Eventually, G‑d "opens Balaam's eyes," and he sees the angel. A conversation between Balaam and the angel ensues, wherein Balaam is chastised for his behavior towards his donkey, and again he is reminded only to say what G‑d dictates to him. After this humbling episode, Balaam arrives in Moab where he is greeted by Balak. Fourth Aliyah: Upon Balaam's instructions, Balak builds seven altars and offers sacrifices to G‑d. G‑d "chances" upon Balaam, and dictates to him the words he should repeat to Balak and his ministers: "From Aram, Balak the king of Moab has brought me, from the mountains of the east: 'Come, curse Jacob for me and come invoke wrath against Israel.' How can I curse whom G‑d has not cursed, and how can I invoke wrath if the L-rd has not been angered?..." Balaam then proceeded to shower the Israelites with beautiful blessings and praises. When Balak responds angrily to the blessings, Balaam reminds him that he can only say that which G‑d tells him to say. Fifth Aliyah: Balak takes Balaam to another location, hoping that this new venue would be more inauspicious for the Jews. They again build altars and offer sacrifices, and again G‑d dictates blessing for the Jews which Balaam repeats. "G‑d does not look at evil in Jacob, and has seen no perversity in Israel; the L-rd, his G‑d, is with [Israel], and he has the King's friendship..." Sixth Aliyah: The entire process repeats itself once again, Balak takes Balaam to another place, hoping that Balaam can curse the Jews from there. For a third time they build altars and bring offerings, and for a third time, only blessings issue from Balaam's mouth: "How goodly are your tents, O Jacob, your dwelling places, O Israel! ... G‑d, who has brought them out of Egypt with the strength of His loftiness He shall consume the nations which are his adversaries ... Those who bless [them] shall be blessed, and those who curse [them] shall be cursed." At this point, Balak despairs of accomplishing his goal, and sends Balaam on his way. Seventh Aliyah: Before leaving, Balaam prophesies about the end of days: "I see it, but not now; I behold it, but not soon. A star has gone forth from Jacob, and a staff will arise from Israel which will crush the princes of Moab and uproot all the sons of Seth..." He also speaks about the eventual destruction of Esau, Amalek and Assyria. Following Balaam's unsuccessful attempt to curse the Jewish nation, Moabite and Midianite women seduce many Jewish men. In the course of their seduction, they also entice the Jewish man to worship the Baal Peor deity. G‑d commands Moses to execute the guilty people, and simultaneously a lethal plague erupts amongst the Jews. A Jewish leader, Zimri, publicly displays the Midianite princess with whom he was consorting. Phinehas, Aaron's grandson, kills them both, and the plague is halted. Jordan River, just across from the city of Jericho in the land of Israel.

Weekly Shabbat Parsha Thoughts – Chukat – 6.18.2010

This week we talk about the red heifer. It has always seemed highly ritualistic and almost “voodoo”-like in its structure and design. A cow with specific coloring and details that is sacrificed for our sins seems like an pagan, throw-back ritual to a more barbaric age. So clearly that cannot be what this is all about … right? If not, than what can this teach us about our Judaism and values of today?

Although there are many ways we can think about the Red Heifer story, there is always one that has stuck with me. What has always struck me is that no matter how metaphysical or abstract the sins were for the Israelites, the ritual of the red heifer always reminded me that forgiveness and repentance for these sins must not only be abstract and conceptual, but must also have a representative real world action. And an action that was visible by all. Ideas and concepts, such as repentance, must not only be thoughts but need to be acted (or represented) as a real world action.

The red heifer has always taught me that to think and believe is only a starting point. Until one is ready to show actions in the real world that represents your values and beliefs you are not living in any real way. And these actions should not all be private actions, but many should (and must) be expressed to the public.

Rituals we perform remind us that we are Jewish, and they are also expressions to the world around us to show that we have these beliefs and commitments. And we should look to these rituals and see what lessons they remind us of living in the real world as well. Our actions, values and beliefs only mean something if they are manifest in action.

Rituals remind us that actions must be a part of belief. Take a moment and think about the beliefs that we believe are the most important. Then ask how we are making sure those are being expressed in our everyday actions in a way that the world can see. So even though we may not be able to perform the rituals of the red heifer, we can show that we have learned one of its lessons every single day.

Shabbat Shalom



Shabbat Shalom.

Parsha Summary

General Overview: This week's Torah reading, Chukat, begins with a discussion regarding the laws of the red heifer. Miriam and Aaron die. When the Jews are in need of water, Moses strikes a rock – despite being commanded to talk to it. Waters stream forth, but Moses is banned from entering Israel. Amalek battles the Israelites and is defeated. Edom andMoab refuse the Israelites passageway to Israel. The Israelites battle Sichon and Og, and are victorious.
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First Aliyah: The most severe of all ritual impurities is tum'at met, the impurity contracted through contact with a human corpse. This section details the purification process for an individual or object which has contracted this form of impurity. A red heifer is slaughtered and is burned together with a few added ingredients. Water from a stream is added to the ashes. On the third and seventh day after contracting tum'at met, this mixture is sprinkled upon the individual or object. After immersion in amikvah (ritual pool), the person or object is freed of this impurity.
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Second Aliyah: The abovementioned purification process is continued, along with an admonition that the impure individual not enter theTabernacle or Temple until the purification process is completed. Miriam dies in the fortieth year of the Israelites' sojourn in the desert. With Miriam's death, the waters which flowed from the miraculous "Well of Miriam" dried up. The people complain bitterly about the lack of water.
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Third Aliyah: G d tells Moses and Aaron to take a staff and gather the people in front of a certain rock. They should speak to the rock, and it will give forth water. Moses and Aaron gather everybody, and Moses strikes the rock and it gives forth water. In the course of this episode they committed a grave error, the conventional explanation being that they struck the rock instead of speaking to it. This caused G d to punish Moses and Aaron, barring them from leading the Jews into Israel.
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Fourth Aliyah: Moses sends messengers to the King of Edom requesting permission to pass through his land (which is south of Canaan) on the way to the Promised Land. Despite Moses' promises not to cause any harm to the land whilst passing, Edom refuses the Jews passage. The Jews are therefore forced to circumvent the land of Edom, and approach Canaan from the east.
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Fifth Aliyah: The Jews arrive at Mount Hor. At G d's command, Moses, Aaron and Aaron's son, Elazar, go up the mountain. Aaron removes hishigh priest's vestments and Elazar dons them. Aaron then passes away. The entire nation mourns Aaron's death for thirty days. The Amalekites, disguised as Canaanites, attack the Jews. The Jews pray to G d and are victorious in battle. The Jews complain about their food, claiming that they are "disgusted" by the manna. G d dispatches serpents into the Israeliteencampment, and many Jews die. Moses prays to G d on the Jews' behalf. Following G d's instructions, Moses fashions a copper serpent and places it atop a pole. The bitten Jews would look at this snake and be healed.
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Sixth Aliyah: The Jews journey on, making their way towards the eastern bank of the Jordan River. Encrypted in this section is a great miracle which occurred when the Jews passed through the Arnon valley. Tall cliffs rose from both sides of this narrow valley, and in the clefts of these cliffs the Emorites, armed with arrows and rocks, were waiting to ambush the Jews. Miraculously, the mountains moved towards each other, crushing the Emorite guerrilla forces. This section ends with a song of praise for the well which sustained the Jews throughout their desert stay -- and whose now-bloodied waters made the Jews aware of the great miracle which G d wrought on their behalf.
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Seventh Aliyah: The Jews approach the land of the Emorites, which lies on the east bank of the Jordan River. They send a message to Sichon, king of the Emorites, asking permission to pass through his land en route to Canaan. Sichon refuses and instead masses his armies and attack the Jews. The Jews are victorious and occupy the Emorite lands. Og, king of Bashan, then attacks the Jews. The Jews are triumphant again; they kill Og and occupy his land too. Now the Jewish nation has reached the bank of the Jordan River, just across from the city of Jericho in the land of Israel.

Weekly Shabbat Parsha Thoughts – Korach – 6.11.2010

In this week’s parsha there is a rebellion against Moses. In a nutshell there is a challenge to Moses and Aaron’s position, and 250 distinguished members of the community join in trying to oust them from leadership. The argument is that these individuals believed they had a right to be special in the eyes of HaShem so why were Moses and Aaron elevated to such an exalted position? In response to their attempted overthrow the earth opens up and swallows them whole.

On the surface the claims of the insurgents have merit. We are all individuals in the eyes of HaShem, so why is their claim wrong? While the general spirit of individual value is important, what they teach us here is that individuality must exist within the context of the community. An individual’s expression of self must be respectful of community context and reality. As individuals we do have power over ourselves and our worlds, but the reality of the world in which we live (that HaShem created), is a world that must have human and community interaction.

But also note that HaShem punishes only the insurgents. Even in giving us a reminder about communal context and responsibility the portion teaches us that we never, ever lose individual accountability for our actions.

This week we see the Torah teaching us that our own expression of Judaism is important. Not only important to see that we can do it, but also that we must be careful how we express our individual choices to lead and be Jewish. Leadership and inspiration are by nature neutral. The manner in which we choose to lead and inspire is what makes our individual choices and leadership positive or negative. And we must make these choices of how we lead with the communal realities in mind.

This week’s portion teaches us how important the way we express our individual choices are to us and our community. We have the ultimate power and accountability within ourselves when it comes to our Jewish lives and community. And while it must be balanced within a community context, the choices we make at the end of the day must be our own. This is an awesome responsibility, a serious responsibility and an amazing opportunity that we should be fully aware of, and proud to take on as the Jewish people.


Shabbat Shalom.

Parsha Summary

General Overview: Korach stages a rebellion against Moses, accusing him of a power grab. He and his entourage are swallowed up by the earth. The people protest, and a plague ensues. Of the staffs submitted by all the tribes, only Aaron's blossoms; proving that he is G d's chosen. TheIsraelites are instructed the various presents due to the priests and Levites.
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First Aliyah: Korach, Moses' first cousin, stages a rebellion against Moses and Aaron. Together with a few ringleaders, he gathers 250 men of renown and accuses Moses and Aaron of power hoarding. "The entire congregation is holy, and the L-rd is in their midst. So why do you raise yourselves above the L-rd's assembly?" They took specific issue with the appointment of Aaron as High Priest. Moses proposes that on the following day they all participate in a test which would determine who indeed was worthy of the mantle of High Priest. Everyone would bring an incense offering to the Tabernacle, and G d would make known His choice for High Priest. Moses then tries to placate the rebellious group, unsuccessfully attempting to dissuade them from participating in this suicidal test.
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Second Aliyah: Moses pleads with G d not to accept the incense offering of the rebellious group. Korach spends the night inciting the Jews against Moses, and gathers them all to the entrance of the Tabernacle to witness the grand spectacle. G d's glory appears.
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Third Aliyah: G d is angered by the Jews' association with Korach, and wishes to destroy them. Moses and Aaron pray on the Jews' behalf and the decree is averted. The earth opens up and swallows Korach and his family, and a heavenly fire consumes the rest of the 250 rebels. Moses instructs Aaron's son Elazar to retrieve the frying pans which were used for the incense offering, to flatten them and plate the altar with them--a visible deterrent for any individual who ever wishes to challenge Aaron's priesthood. The next day, the community complains that Moses and Aaron are to be blamed for the deaths of "G d's people."
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Fourth Aliyah: G d instructs Moses and Aaron: "Separate yourselves from the community, and I will destroy them in an instant." And indeed, a plague struck the nation, and many thousands were dying. Moses tells Aaron to quickly take a firepan with incense and go into the midst of the congregation and atone for their sin. Aaron does so. He stands "between the living and the dead," and the plague is halted.
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Fifth Aliyah: This section describes the "test of the staffs." G d tells Moses to take a staff from each of the twelve tribes, with the name of each tribe's prince written upon their staff. Another staff was taken to represent the tribe of Levi, and Aaron's name was written on that staff. These staffs were placed overnight in the Holy of Holies chamber of the Tabernacle. Next morning they were removed, and miraculously Aaron's staff had budded with almond blossoms and almonds. This was further proof that Aaron was G d's choice for High Priest.
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Sixth Aliyah: G d commands Moses to return "Aaron's staff" to the Holy of Holies, where it is to remain for perpetuity. The Jews express to Moses their fear of mistakenly entering a restricted area of the Tabernacle, and dying as a result. In response, G d commands the priests and the Levites to carefully guard the Tabernacle, to prevent unauthorized entry by non-priests. The Torah then lists the various gifts to which the priests were entitled. These include the privilege of eating certain sacrifices, as well as select portions of other sacrifices; receiving the five shekels for the redemption of Israelite firstborn sons; a portion of all grain, oil, and wine crops; the "first fruit"; and more. Aaron is informed that his descendents will not receive a portion in the land of Israel--instead, G d is their inheritance and portion.
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Seventh Aliyah: The Levites, too, will not receive a share of the land ofIsrael. Instead they are entitled to a tenth of all the Israelites' crops--this in return for the Tabernacle and Temple services which they render. Upon receiving this tithe, the Levites must, in turn, separate a tenth of this tithe and give it to the priests.

Weekly Shabbat Parsha Thoughts – Shelach Lecha – 6.4.2010

This week contains the famous story of the 12 spies. These spies go to visit Israel and come back with reports of both a land of milk and honey, and of a difficult land to conquer. With this information the Israelites become disheartened and begin to complain. At one point HaShem is ready to wipe out the entire nation and start over with Moses. The result of this is that the Jewish people were sentenced to 40 years wandering the desert.

The events of this week’s parsha remind us that we (and our mindset) play a part in our success and failure. And this is just as true when it comes to our Jewish and spiritual lives as it is anywhere else. Simply because the Jewish nation had been freed from Egypt, seen the revelation of the Ten Commandments and endless miracles did not mean that they were ready to become the chosen people and enter the promised land of Israel.

In the day to day lives we all lead there are options and opportunities that are presented to us every single day. We are only able to take advantage of those that we are ready for. And we must approach our spiritual lives with the same mindset. We must be ready for the paths we are hoping to take in our lives. Nothing ever will simply be given; we must be ready and be willing to be an active player in making these opportunities happen.

This week’s torah portion reminds us that this lesson is at the core of us being chosen. That in order to realize that destiny we must choose. Choose to be “chosen” with our words, our frame of mind and our actions. As a Jewish people we will, over time, reach our destiny. But that each of us, as a Jewish person, must reach out ourselves and actively become a part of our “chosen” destiny. HaShem is able to wait for us to be in the right frame of mind, we are the ones who should not and cannot wait. This power and option is in our heads, hearts and hands which is a very comforting and inspiring place for us to be when it comes to our goals and destiny.

Shabbat Shalom.

Parsha Summary




General Overview: Moses sends scouts to Canaan and all of them -- except Joshua and Caleb -- bring back frightening reports. The people react fearfully and rebelliously. G d decrees a forty year delay until theIsraelites will enter Canaan, during which time all males between the ages of twenty and sixty will perish. Many Israelites then attempt to unilaterally proceed to Canaan, but are cut down by the Canaanites. Various laws are discussed: libations, giving part of the dough ("challah") to a Kohain(Priest), certain sin sacrifices, and the mitzvah of tzitzit. A Jew is found desecrating the Shabbat and is executed.
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First Aliyah: G d allows Moses to send scouts to reconnoiter the land of Canaan in preparation for their anticipated invasion of the land. One member of every tribe -- with the exception of the tribe of Levi -- was chosen for this task. Moses instructed the scouts to bring back a report regarding the nature of the land; its strengths and weaknesses. He also instructed them to bring back samples of the land's produce.
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Second Aliyah: The scouts spent forty days reconnoitering the land. They returned to the Israelite encampment with specimens of Canaan's produce, and with an ominous report. They conceded that the land flowed with milk and honey, but they warned that its population was mighty and the cities well fortified and impossible to conquer. Only Caleb and Joshua, the scouts representing the tribes of Judah and Ephraim, dissented. They argued that the land was magnificent, and there was no reason for concern because G d could surely bring the Israelites victory in battle. The Jewish people spent that entire night wailing, expressing their preference to return to Egypt rather than be defeated in battle by the Canaanites.
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Third Aliyah: The Jewish people rejected the pleas of Joshua and Caleb, and decided to stone them. G d intervened, His glory appearing over theTabernacle. G d informs Moses of His decision to instantaneously wipe out the Israelites in a massive plague due to their persistent lack of faith. Moses successfully invoked G d's mercy and pointed out that this mass execution will cause a mammoth desecration of G d's name. "People will assume that G d lacked the power to defeat the Canaanites in battle, so He instead slaughtered His people," Moses argued. Although G d agreed not to immediately wipe out the Israelites, that generation would not enter the Land. G d instructs the Jews to reverse course, and to head back to the desert.
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Fourth Aliyah: The details of the punishment are now revealed. The Israelites will wander in the desert for forty years. During that time, all males over the age of twenty -- with the exception of Joshua and Caleb -- would perish. The next generation would enter the Promised Land. The ten scouts who brought back the frightful report died immediately. When the Jews were informed of G d's decision, they lamented and grieved. A group of people awoke the next day and decide to "go it alone," and enter the Land of Israel -- this despite Moses' warning that their plan would not succeed for it was not sanctioned by G d. This group is cut down and massacred by the Amalekites and Canaanites.
The Jews are told that upon entering Israel an individual who pledges to bring a sacrifice must also bring an accompaniment consisting of a wine libation and a flour offering mixed with olive oil.
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Fifth Aliyah: This section continues with the rules of the aforementioned sacrifice accompaniments -- detailing the quantities of wine, flour and oil to be brought with various species of livestock.
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Sixth Aliyah: The mitzvah of challah is contained in this section: when one kneads dough, a portion must be taken and given to the priest. If theSanhedrin (rabbinic supreme court) erroneously permits an act of idolatry, and the community acts upon this permission, the Sanhedrin must bring a special sin-offering, detailed in this section.
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Seventh Aliyah: We now learn the rules regarding an individual who is guilty of an idolatrous practice -- whether inadvertently or intentionally. A man is found desecrating the Shabbat, and is executed. The last part of this week's reading discusses the commandment of putting tzitzit (fringes) on four-cornered garments. When looking at the fringes we remember all the commandments and refrain from following the temptations of the heart