So I Give You My Eyes And All Of Their Lies, Please Help Them To Learn (John Barlow & Bob Weir - "Black Throated Wind")

          For the past few weeks, I have followed the latest in the cultural wars. The latest battlefront is the response to Critical Race Theory (CRT). Essentially Critical Race Theory suggests that social and legal institutions created by a white-dominated social and legal institution are intrinsically racist or racially insensitive to people of colour. This theory originated in law schools as a way of challenging the racial bias that occurs anywhere. The recent battle that we have been hearing about is not the CRT per se, but the assumption that unless CRT is eliminated, little white children will be taught a version of history that might make them either feel bad about themselves, somehow makes them less appreciative of their society or even unpatriotic. Obviously, the perpetrators of this highly emotional and utterly chaotic response are those incredibly hypersensitive white people who are afraid to acknowledge the past and are certainly anti-intellectual enough that they are incapable of learning from the past. Just imagine if Moshe had to bring that group into Eretz Canaan!

          This week’s Parsha is Devarim, which is the first Parsha of the Book of Deuteronomy or Sefer Devarim. In very large brushstrokes, Moshe recounts the experiences of the generation that fled Egypt. Very few details are given. In fact, Moshe begins the story at the foot of Sinai; however, the name is changed from Sinai to Horev. In his recounting, Moshe speaks as a participant in this national experience not in the third person, as was presented in the Books of Exodus, Leviticus, and Numbers. This is quite different from the Moshe we have seen. Until now he spoke as a prophet. God spoke to him and he spoke to B'nai Yisroel. Now Moshe displays a certain amount of freedom as he shares the experiences of the past from his perspective. Parsha Devarim is the introductory Parsha to Moshe’s formal teaching of the Torah to this new generation. Moshe begins with a history lesson beginning with the most recent events and working backward to the Exodus. Moshe Rabeinu, now only a few weeks from the moment of his death, imparts his teaching and his wisdom upon B’nai Yisroel like a dying grandparent or parent would to his/her children.  This re-telling or repetition of history and laws to a new generation inspired the Talmudic Sages to call Sefer Devarim (The Book of Words- Deuteronomy) the Mishnah Torah or the repetition of the Torah. 

          Moshe does not whitewash anything. He is not terribly worried about offending historical sensitivities. While addressing this generation who is about to enter Eretz Canaan, he holds no punches. He points out that their parents and grandparents were unworthy. He points out that their parents and grandparents were spiritually weak. The first issue that Moshe discusses is the reason for wandering forty years. He recounts the incident 40 years earlier with the twelve spies. Moshe does not sugarcoat their parents and grandparents' response to the spies' report.  V’Lo Avitem La’Alot VaTamru et Pi HaShem Elokeichem But you did not wish to ascend, and you rebelled against the word of Hashem, your God. VaTeiragnu V’A’Haleichem VaTomru B’Sinat HaShem Otanu HoTzi’Anu M’Eretz Mitzrayim LaTeit Otanu B’Yad Ha’Emori L’Hashmideinu- You slandered in your tents and said, ‘because of the Hashem’s hatred for us did he take us out of the land of Egypt, to deliver us into the hand of the Amorite to destroy us.” (Deut. 1:26-27). Who is the “you” that Moshe refers to? Clearly, he is speaking to the generation that is physically before him, that is with him on the eastern bank of the Jordan River preparing to realize the covenant. Is Moshe confused? It seems doubtful. Clearly, he is talking about the parents and grandparents of the current generation. Why does he address them as “You”? Clearly, Moshe is not too terribly worried about hurting feelings, destroying love of country, or creating anti-patriotic feelings, nor is Moshe concerned about self-loathing. No, Moshe had one very real concern. If the generation that experienced the miracle of the Exodus, the Revelation at Sinai, Miriam’s Well, Manna, and God’s constant presence,  could lack faith, then each and every generation after could also lack faith. So, Moshe wanted this current generation to learn from their parents' and grandparents' mistakes and not repeat them. By referring to this generation as “you”, Moshe has inserted them into the past and holds them responsible for the future. 

          When I listen to the critics of Critical Race Theory and their fear of teaching history so that everything is whitewashed (no pun intended); I realize that is so antithetical to Judaism. First of all, how do we teach Jewish History? Our history is not only a history of oppression at the hands of dominant and frequently anti-semitism, the Rabbinic Sages look at history as self-inflicted wounds, and shortcomings in faith (Tisha B’Av and the destruction of the First and Second Temples), as well as moments when we rose to such challenges. Judaism does not have saints. Moshe points out that our ancestors had real shortcomings, Moshe had a nasty temper, King David committed numerous morally questionable acts (and paid the price for those morally questionable deeds), King Solomon had numerous non-Jewish women in his concubine that led him to engage in idolatry. Joseph’s brothers conspired against their father and lied to him about Joseph. In the Talmud, our sages record the majority opinion and the minority opinion. Judaism doesn’t whitewash anything. We struggle with the words, we struggle with the text, we interpret, we re-interpret, and interpret some more. Our Sages understood and established a tradition of learning from the successes and the failures of those who preceded us. For our Sages, the reward for learning these lessons was a vibrant Jewish society built upon learning, a society that took care of its most vulnerable, and a society that aspired towards holiness. Maybe all those overly sensitive white parents need to be reminded that the purpose of studying history is not about making sure that their fragile egos are soothed or that their fragile children feel good, but rather learn from the past in order to take responsibility for the future.

Peace
Rav Yitz 

If My Words Did Glow With The Gold Of Sunshine (Robert Hunter & Jerry Garcia - "Ripple")

When I was young and I behaved badly; my parents would criticize, castigate and lecture me about my poor behavior or misguided judgment. It didn’t happen frequently, but it happened enough. While they meted out the punishment, I would frequently hear things like: “this is going to hurt me a lot more than it will hurt you” or “Do you think that I enjoy this?” After the criticism and lectures and the punishment would be meted out, their shoulder would slouch, their head would hang. Yes I was punished, but they were exhausted.  Yes I would be punished, but they would be exhausted. However I never understood how or why my parents were more deeply affected or more tired after such an episode. Recently I had a fight with our eldest daughter. What we fought about is irrelevant. However there I was, criticizing her behavior and lecturing her about her misguided judgment. During the course of my leveling criticism at her, I sensed that she stopped listening although she was courteous enough to stay on the phone. But I was pained and exhausted having lectured someone who just didn’t seem to listen nor validate a word I said.

This Shabbat we begin the final book of the Torah, Sefer Devarim, the Book of Deuteronomy. This fifth and final book begins with the Parsha of the same name Devarim. This book is completely apart from the previous four books. Moshe criticize and even berates B'nai Yisroel while simultaneously recounting their recent 40 year history. He mentions the various places they stopped along the course of their 40 journey. He reminds them that what should have been an eleven day journey continued another 38 years because of their misguided judgment. Moshe reminds them that their misfortunes are a direct function of their poor behavior. In the first five verses Moshe points out their current location: M’Ever HaYarden – The Other Side of the Jordan. That is too say they are currently on the wrong side of the Jordan (east of their promised land) due to their poor behavior. Moshe subtly reminds them that it is because of them, that he (Moshe) is destined to remain M’Ever HaYarden – the Other Side of the Jordan.  The Parsha begins with the words Eila HaDevarim Asher Diber Moshe El Kol Yisroel B’Ever HaYarden – These are the words that Moshe spoke to the All of Israel on the Other (wrong) side of the Jordan.  Moshe shares his perspective of the Israel’s most recent history. In so doing, Moshe portrays himself as pained, exhausted, and aware that he nearing the end of his role as leader of Bnai Yisroel.

The Midrash points out the significant of the words Devarim (words). It has the same consonants as Devorim which means “bees”.  Moshe’s criticism, his words, his lecture, and his castigation of Kol Yisroel of all of Israel are words that sting. Moshe was not being “nice”. He shared his perspective, his emotions 38 years of pent of frustration because of Israel’s poor behavior and lack of judgment. Yes, the words stung. However assuming no allergies, we all know what happens when we are stung by a bee. Yes we get stung. We have some discomfort. However the bee dies. Moshe will grow weary, exhausted and eventually die at the end of Devarim, after he has shared his stinging words. The Talmud points out that Bilaam was the Moses for all the other nations. When he finally got around to cursing B’nai Yisroel by getting the Midianite and Moabite woman to have illicit relations with Bnai Yisroel, we are not told that Bilaam is so exhausted from the enterprise. We are not told that Bilaam was worn out and eventually died because he leveled so much hate and vitriol upon Bnai Yisroel. No, it’s Moshe’s critical words that leave Moshe old, cranky, exhausted and eventually dead. Why was Moshe so affected by his own words? The Midrash explains that deep down, Moshe’s criticism was done out of love and concern for the welfare and future welfare of the Bnai Yisroel. If he were indifferent then he wouldn’t have been as affected. Moshe was hardly indifferent. Rather he cared so much he was willing to lose his "stinger" and with it his vigor and vitality.

Well, I am not close to 120 years old. However I will be turning 48 in a few months. It took me all this time and a fight with my daughter for me to have greater sympathy and empathy for my parents. The words, the criticism, and the lecture left me physically and emotionally exhausted. Of course it did; I was “talking at” my daughter. I was “lecturing at” my daughter”, and I could not sense if my words were getting through.  They probably were not. Maybe I should have “talked with” my daughter, “spoken with” my daughter, “discussed with” my daughter and I would have been less physically and emotionally drained like my stinger had been taken out of me.   I hope that she understood that the effort made through the words, the criticism and the lecture are a direct function of my care and concern for her.

Peace,

Rav Yitz

Lotta Poor Man Got To Walk The Line (Robert Hunter, Jerry Garcia & Phil Lesh- "Cumberland Blues")

As part of our 12 year old daughter’s bat mitzvah, she chose to study the laws of charity as well as volunteering her time in food kitchen during the upcoming school year. Besides the pleasure I derived from watching her mind work as she read through parts of the Shulchan Aruch were some of the questions that she asked and the ensuing discussion. Perhaps the most intriguing moment occurred when after reading a piece of text, and explaining it, she came to the realization that that there will always be the need to give Tzedakah (charity), because there will always be those who are in need, and there is an obligation to care for those who are less fortunate. I decided to push her a bit and to watch her think herself through a problem. I played devil’s advocate and wondered if giving to a school, or a shul, or some cause is different than giving to the poor. After all there always seems to be poor people and giving Tzedakah (if we define it as giving charity to the poor) has not eliminated poor people after thousands of years of giving to poor people.  She thought for a minute and agreed that it seems that there will always be poverty, and there will always be poor people. However by giving Tzedakah, we are elevating our souls, we are connecting to the Godliness within our souls since we know that we have a Chiyuv, a Torah obligation to care for the needy.

           

This week's Parsha is Re'eh. Moshe continues his discourse. He has already explained the Mitzvot, and he continues to do that. Moshe has alluded to the blessings of life if B'nai Yisroel follows God's commandments. He has and continues to allude to the curses that will befall B'nai Yisroel if they violate the most important commandment-idolatry. "See I present before you today a blessing and a curse" (Deut.11:26). V'haklalah Im Lo Tishm'u el Mitzvot Adonai Eloheichem V'sartem Min Ha'Derech Asher Anochi M'taveh Etchem ha'yom La'lechet Acharei Elohim Acheirim Asher Lo Y'Datem-"And the curse: if you do not hearken to the commandments of the Lord your God, and you stray from the path that I command you today, to follow gods of others, that you did know." (Deut. 11:28) Moshe presents B'nai Yisroel with two pictures, a world when B'nai Yisroel lives up to it covenant with God and one in which they don't.  He reminds Bnai Yisroel of the sanctity of Eretz Yisroel (the Land of Israel), the consumption of foods that are consecrated to the Kohanim and he warns Bnai Yisroel to avoid imitating the Rituals and Rites of the Egyptians and the Canaanites. Moshe reminds Bnai Yisroel to be careful of false prophets, avoiding non-kosher foods, not living in wayward cities, forgiving loans after seven years, caring for the less fortunate and celebrating the three pilgrimage festivals of Pesach, Shavuot, and Sukkot.

During the course of his warning Bnai Yisroel of the dangers of not following the Torah and exhorting them to observe the Torah, Moshe makes a simple if not stunning admission regarding the reality of our physical existence. Ki Lo Yechdal Evyon Mikerev Ha'Aretz -For destitute people will not cease to exist within the Land, therefore I command you saying, 'You shall surely open your hand to your brother, to your poor, and to your destitute in your land" (Deut 15:11). The Torah may be many things, but spiritually unrealistic is not one of them. Judaism recognizes human reality and weakness. There will always be those less fortunate.  Whether "less fortunate" is a physical, emotional, spiritual, economic, or intellectual not everyone is as fortunate as the next person. We learn that tzuris is part of life and it transcends gender, age, and color and nationality. Moshe recognizes that in our zeal to make the world better, in our zeal to do Tikkun Olam (fix the world) we may grow dismayed and even beaten down because there is so much suffering.  Moshe reminds us that we are not obligated to do the impossible and eliminate the condition of poverty. Instead, our job is to contribute to the solution, by extending oneself to one who is less fortunate. Perhaps that is why the verse begins commanding us to help those who are closest to us and then working outward.  We begin by helping our brother, then those in our community who are in need, and then we begin helping the nation. If the order were reversed we would become absolutely overwhelmed and paralyzed by the sheer number of those in poverty.

When our daughter learned that first we focus upon poverty in the immediate neighborhood, then the larger community then the state and then Israel; her eyes lit up. She realized that by focusing first upon the local neighborhood, the mitzvah of Tzedakah remains always in the realm of the possible. She said that by focusing upon the neighborhood, she can see that she makes a difference and that would encourage her to continue giving. If she focused upon only Israel or some national campaign, she understood that there is less of a perceived difference.  If there is a sense that giving Tzedakah makes no difference, they will grow discouraged and they will lose out on the opportunity to tap into the godliness in their souls. Smiling at me she explained that the whole point of any mitzvah, including Tzedakah, is to emulate Hashem by tapping into the holiest aspect of our own souls. Hopefully she will remember just how insightful she was when she gets older.

Peace

Rav Yitz