History's Page Will Be Neatly Carved In Stone ( John Barlow & Bob Weir- "Throwing Stones")

It’s not every week where we get to watch history made and unmade. For all the soccer (football) fans, history was made when France won the world cup led by a teenager. That hasn’t happened since the legendary Pele led his team to a World Cup victory while he was a teenager. History was also unmade as the President did his level best to undo a seventy-year relationship with Europe, explicitly commenting historical allies including Canada, Germany, England and NATO, the EU, should be considered foes. History was also unmade as the President did his level best to befriend a government, a type of leadership, and a country that, in the aftermath of WWII, gave the world an Iron Curtain, attempted to give nuclear missiles to Cuba, brought legitimacy to North Korea, Chairman Mao’s China, Assad’s Syria, as well as a rise in cyber warfare in places that have democratic elections. As remarkable uplifting as it was to watch history made; it was equally disconcerting and deflating watching history being unmade. I was raised to believe that History could be considered something sacred, something holy. It is something to be learned. It is something that connects the present to the past. It allows us to chart a path to a better future. So I was absolutely aghast when I saw a leader behave in a manner that was completely bereft of a sense of history, and acknowledgment of belonging to a rich tradition, of belonging to an organization that predecessors helped to create. Perhaps even more troubling is that without a sense of history, a person could legitimately believe that until showing up, nothing preceded his/her arrival, and nothing of value will probably follow. That attitude is completely at odds with a person who reveres history and that attitude is completely at odds with Torah, Judaism and Moshe Rabbeinu.

This week’s Parsha is Devarim, which is the first Parsha of the Book of Deuteronomy or Sefer Devarim. Moshe recounts in very wide brushstrokes, the experience 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 past experience 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.

Both the Parsha and the Book of Devarim begin with a narrative statement.  Eilah HaDevarim Asher Diber Moshe El B’nai Yisroel B’Eiver Yarden-These is the words that Moshe Spoke to all Israel, on the other side of the Jordan…(Deut. 1:1) For the next 5 verses, the Torah’s text is in the third person narrative form in which a time and place are clarified. Finally, beginning with verse 6, the third person narrative shifts to Moshe’s words.  What follows in Moshe's teaching and Moshe’s repetition of the Torah embodies tradition. Moshe’s teaching and his repetition of the Torah, exemplifies every parent’s responsibility to strengthen the child’s connection to Judaism, to Torah, and to God. Why do we need to be told that for five verses, Moses’ words will be arriving shortly? Since there are no wasted words in the Torah, why don’t the words Eilah Devarim appear immediately before Moshe begins speaking? The Or HaChaim, Chaim Ibn Attar (1696-1743), was a leading Moroccan Rabbinic Commentator of his day, explained that the word Eilah implies “only” and is therefore restrictive and separates that which came before from that which follows. The words that came before this are God’s the words that follow this Eilah are Moshe’s and are of his own volition.  Citing the Talmud in Tractate Megillah 31, we are reminded that Moshe personally recorded the curses and admonitions in this book and even the legislation which he repeats he does so voluntarily; not because he was commanded to do so.  The first five narrative verses clarify time and space as Moshe’s words are about to follow because we might conclude that just as Moshe felt free to say what he wants here in Devarim, he might have felt free to say what he wanted in the previous books of the Torah. “Only these words” that Moshe spoke of his own volition.

The Book of Devarim will remind us that Moshe Rabeinu was an incredibly humble man. There was none more humble. Here was Moshe Rabbeinu, the elder statesman, the individual that unquestionably had the closes relationship with God, a leader of a people for more than forty years. He had every reason to believe that there was no narrative before he came upon the scene. He has every reason to not care what happens after he is gone since he is prohibited from entering into the land. However by taking on the role of the transmitter, Eilah HaDevarim Asher Dibeir Moshe – “These are the words that Moshe spoke” and was astute enough to write down, Moshe understood his place in History. He understood what it meant to make history, and to do so, inspire people to continue transmitting his message, his words long after he was gone. After watching certain leaders unmake history, fail to understand his place in history; I realize that those leaders don’t have words that inspire a message worth transmitting to future generations.

Peace,

Rav Yitz

The Holy On Their Knees. The Reckless Are Out Wrecking. The Timid Plead Their Pleas (Robert Hunter & Jerry Garcia - "Days Between")

Of the 17 students and faculty murdered at the Parkland, Florida school shooting, 5 were Jewish. Four of the five were students and one was a teacher.  Our children noticed that two Jewish fathers, Andrew Pollack and Fred Guttenberg’s responses have been most impactful upon them. Both fathers are devastated, both fathers lost daughters.  It would have understandable had these fathers chose to mourn their devastating loss amid the privacy and the quiet of family and friends. It would have been understandable if these two fathers were too sad, too enraged, too broken, and too full of tears to speak about their daughters or to speak about the need to devise some type of meaningful gun control legislation.  Rather than being overwhelmed and perhaps understandably numbed and paralyzed by their tragic losses, both fathers stood side by side with the high school students.   Both fathers have been outspoken, not only about their grief and their anger but also about making sure that their daughters’ tragic deaths will not become another meaningless, empty hopeless statistic. Both fathers have had confrontations with Senator Marco Rubio of Florida and President Trump criticizing their lack of resolve to stand up to the National Rifle Association (NRA) and the cult of Guns.

  This week’s Torah portion is entitled Ki Tissah. Parsha Ki Tissa is divided into several parts. The first part being the commanded to take a census of the population and collect a half shekel for each person counted. The second part is the final blueprints for the Mishkan, the spices that are to be used, as well as the oil that is to be processed prior to burning. God then designates two men, Betzalel ben Uri from the tribe of Judah and Ahaliav ben Achisamach from the tribe of Dan to be the Master Builder and Designer of this national project. God reiterates the commandment of the Shabbat and reminds Moshe that anyone who violates it will be put to death and his/her soul will be cut off from the people.  The next part B’nai Yisroel commits the sin of the Eigel Zahav (Golden Calf): they built and then worshipped an idol. God wants to wipe out the people but Moshe urges God to reconsider. Moshe then descends the mountain and becomes just as upset as God, and he throws down the Shnei Luchot HaBrit – the Two Tablets of the Covenant. After a day or two when calm has been restored, Moshe re-ascends the mountain in order to pray for national forgiveness. Moshe then has an opportunity to experience another personal revelation even more powerful than the Burning Bush; Moshe has the opportunity to witness God’s passing before him. Dictated by God, Moshe chisels the Aseret Diberot into two new Tablets. He then goes back down the mountain. This time he descends with light and glory of God emanating from him.

During the moment when Moshe re-ascends the mountain seeking forgiveness for the people and Moshe experiences a personal revelation and watched God pass by; God reiterates the covenant.  VaYomer Hinei Anochi Koreit Brit Neged Kol Amcha E’eseh Niflaot Asher Lo Nivre’u V’Chol Ha’Aretz U’VeChol HaGoyim - God said, ‘Behold, I seal a covenant: Before your entire people I shall make distinctions such as have never been created in the entire world and among all the nations.; and the entire people among whom you are will see the work of Hashem – which is awesome - that I am about to do with you. HiShameir Lecha Pen Tichrot Brit L’Yosheiv Ha’Aretz Asher Atah Ba Aleha Pen Yiheyeh L’Mokeish B’Kirbecha- Be vigilant lest you seal a covenant with the inhabitant of the land to which you come, lest it be a snare among you. (Ex. 34:11-12)The lesson of the Eigel Zahav, (the Golden Calf) was that B’nai Yisroel mimicked the indigenous idolatrous people that were living in B’nai Yisroel’s covenanted land.  God reminded Moshe and by association reminded the people that they must not weaken the nature of the covenant. They must not deal with these nations for fear that B’nai Yisroel becomes ensnared (L’Mokeish), trapped, and weakened. How could these idol worshipping nations ensnare B’nai Yisroel? The fact is these nations cannot trap or ensnare B’nai Yisroel unless B’nai Yisroel ceases its vigilance, if they start dealing with these nations, or if they think that peace with these nations will lead to the perpetuation of B’nai Yisroel. From God’s perspective is to remind Moshe that the desire to make peace with those who want to destroy B’nai Yisroel, is not peace but rather will lead to B’nai Yisroel’s destruction.

It takes great courage to stand up for one’s beliefs. It takes even greater courage to confront leaders when standing up for one’s beliefs. Perhaps it takes the most courage and strength to channel that anguish, pain and suffering into the integrity required to prevent a loved one from becoming just another statistic. Each father has passionately confronted elected officials, Senators, Governor and President. Each father passionately and articulately expressed their commonly held belief that society must protect its children from the fires Molech, and the culture of death perpetrated by politicians and the NRA leadership. From these two fathers, our children understood that no matter the sacrifice, every parents’ most primitive inclination is to protect the lives of their children; and if their lives can’t be protected, the next child’s life must be protected.

Peace,

Rav Yitz