What Fatal Flowers Of Darkness Bloom From Seeds Of Light (Robert Hunter & Jerry Garcia- Blues For Allah)

           Several weeks ago, I was blessed to celebrate my niece's Bat Mitzvah. Maybe as I have grown older, I have become more aware of it, but I cannot help but notice that Simchas and Tsuris, joyous occasions and sorrowful or difficult occasions occur incredibly close together. Over the last few years, in the age of Covid, we have heard how weddings became “super spreaders”. My niece’s Simcha, her Bat Mitzvah, was no exception. The joy of Shabbat when she read Torah and chanted Haftarah in a women’s service, her poise when she gave her Bat Mitzvah speech in the main sanctuary, the joy of watching my children dance and celebrate at their cousin’s party was greeted the next day with the news that people were testing positive for Covid. As we were preparing to drive my parents to their home in upstate New York and then make our way to Toronto, we noticed that my father did not appear well. Coughing and lethargic, we had him wear a mask, left the car windows open, and the air conditioning on. Five and half hours later, we brought my parents into their home and tested them for Covid. My father tested positive and he began his isolation. By the end of the day, there were a dozen people and three babies who had Covid. A day later our twenty-year-old daughter tested positive for Covid. She and her brother were supposed to go to summer camp the next day. That had to be delayed. 48 hours upon returning my parents to their home, my mother tested positive for covid. However, her case was more severe than my father’s case. Within 36 hours of testing positive, my mother was brought to the hospital due to complications resulting from Covid. She remained there for six days. On Day 5 of her stay in the hospital, our daughter finally tested negative and the next morning I drove her and her brother to camp.  Then two days later, my mother came out of the hospital, weakened but on the road to recovery. Within a week, our family went from experiencing the beautiful lifecycle of a young person reaching the age of young adulthood to the stark reality of aging and mortal parents whose vulnerabilities Covid found. Of course, we are not the only ones, Covid has forced us to see with new clarity the blessings and difficulties in life.  

          This Shabbat we read from Parsha Chukat. Chukat begins by telling us the Law for the Red Heifer. A Chok is a statute for which there is no logical reason. Unlike Mitzvot which is a commandment, and for which reasons and rationale may abound in order for the Mitzvah to make sense, a Chok is simply taken on faith. Unlike a Mishpat, which is a judgment that comes from a specific case/decision, a Chok is seemly plucked out of the air and there is no thought given to decisions. The Chok concerning the Red Heifer is that the individual Priest who prepares the mixture that will render the entire nation spiritually pure, will himself become impure from the mixture. However, the Parsha continues the theme of Chukat following the statute of the Red Heifer. A brief narrative concerning the death of Miriam, the lack of water, and B’nai Yisroel’s resulting anxiety and lack of faith leads to the issuance of another Chuk.

          When the people express their fear and anxiety about a lack of water immediately after Miriam’s death,  Moshe and Aaron don’t know what to do. God tells them: Kach et HaMateh v’Hakhaeil Et Ha’Edah Ata v’Aharon Achicha v’Dibartem El HaSela L’Eineihem V’Natan Meimav V’Hotzeitah Lahem Mayim Min HaSela V’Hishkita et HaEidah v’Et B’Iram – Hashem spoke to Moshe saying: Take the staff and gather together the assembly, you and Aaron your brother, and speak to the rock before their eyes that it shall give its waters. You shall bring forth for them water from the rock and give drink to the assembly and to their animals (Num. 20:8). This statute was directed at Moshe and Aaron.  Like the statute regarding the Parah Aduma, the Red Heifer, this statute directed at Moshe and Aaron also appears to have  no apparent logic or reason behind it. Why does Moshe need to take the rod if he has to speak to the rock to get the water? And when Moshe fails to heed the statute, he is punished without any mercy. He is forbidden to lead B’nai Yisroel into Eretz Canaan. The last time God issued such a directive to Moshe (back in the book of Exodus 17:6), Moshe was instructed to strike the rock. Now, without warning, God has changed the way Moshe was to draw water from the rock. Now without warning of the punishment if Moshe fails to heed the directive, Moshe is unable to fulfill his mission and bring B’nai Yisroel into Eretz Canaan. The Parsha concludes with B’nai Yisroel defeating the Amorites and temporarily dwelling on the planes of Moav, on the Eastern side of the Jordan River. The Torah text offers a very simple explanation of Moshe’s sin and ensuing punishment. After striking the rock twice, water came out from the rock, and the assembly drank, God explains the reason for the harsh punishment. Ya’an Lo He’ehmantem Bi L’Hakdisheine L’Einei Bnai Yisroel Lachein Lo Taviu et HaKahal Hazeh el Ha’Aretz Asher Natati Lahem: Because you did not believe in Me to sanctify Me in the eyes of the Children of Israel, therefore you will not bring this congregation to the Land that I have given them (Num. 20:12). The most humble man who had the closest relationship to God, receives perhaps the most hurtful of punishments for a moment of weakness. However, it seems that Moshe’s ultimate shortcoming was that he wasted an opportunity to teach this new generation, this generation that was not familiar with slavery, familiar with life in Egypt, nor directly experience the miracle of the Exodus. Moshe, the greatest teacher, prophet, and transmitter of law and theology missed a glaring opportunity to teach B’nai Yisroel. 

          When Moshe hit the rock, he not only missed an opportunity to teach a fundamental lesson to this new generation that was coming of age in the Wilderness. By losing his temper, as justified as he may have been, by hitting the rock, he also diminished himself. No longer was he a statesman concerned about the welfare of the community during a moment of crisis. For a brief moment, he became caught up in his own emotion. When such a person with vast amounts of power and responsibility misses a sacred opportunity to teach, explain and create an opportunity for the common folk to draw closer to God, then we can understand the harshness of the punishment. Experiencing the joy of the entire weekend only to be struck with the cold reality of my parents' mortality, made us understand the importance of acknowledging, and cherishing blessings but never getting so caught up that we forget the fragility of our blessings and the lives of our loved ones.  

Peace,
Rav Yitz

Your Doorways Crawl With Fear (Bobby Peterson & Phil Lesh- "Pride of Cucamonga")

           Only our 16-year-old son awaits his second vaccine. The rest of us are fully vaccinated. This week has been remarkably similar to the previous Covid 19 years at this time. Our kids have been getting themselves packed for summer camp jobs in Pennsylvania. My wife has been finishing up with her school responsibilities and preparing for her summer camp job as well. Indeed, they are excited. Yet at the same time, we are constantly dealing with the very genuine fear and anxiety of “re-opening”. Their camp won’t be allowing visitors to camp as they want to create a bubble. Even though life seems to have opened “south of the border”, it is clear both socially and politically,  there remain concerns around the U.S. Canada border. Similar concerns have affected travel between provinces. A recent Poll from the end of May reflects that nearly 52% of Canadians have anxiety about re-opening, and that anxiety is higher in younger people ages 16-30. ( Stephanie Taylor, The Canadian Press CP24 New May 26th). The re-opening anxiety is not confined to Canada. It is a real thing. Roughly half of the United States shares the same anxiety. Part of the anxiety is based upon the notion that going outside will be different than before, however, we do not know exactly how different. Despite our best attempts to remain connected through phones and computers, relationships returning to “live” situations are just different from “virtual” relationships”.  Also, like any muscle that hasn’t been used, that begins to atrophy, the first few times it begins to get used, will cause soreness and even pain. It seems that the same holds true for re-opening. 

          This week we read from Parsha Chukkat. This Shabbat we read from Parsha Chukkat. Chukkat begins by telling us the Law for the Red Heifer. The Priest who prepares the mixture of water and the Red Heifers burnt ashes will render the entire nation spiritually pure; but the mixture will render him impure. A brief narrative concerning the death of Miriam, the lack of water, and B’nai Yisroel’s resulting anxiety and lack of faith leads to the issuance of another test of faith in the Wilderness. Moshe and Aaron don’t know what to do; so God tells them to speak to the rock and water will spring forth. Instead of following instructions, Moshe succumbed to his anger and hit the rock with his staff. Indeed water came out, the people drank, but Moshe and Aharon were punished. Aharon died and Moshe learned that he would not be able to enter into Eretz Canaan. As B’nai Yisroel resumes its wandering, they are attacked by Amalek. As a result, B’nai Yisroel must detour around the heart of Amalek territory. The people complain to Moshe again. They try to seek permission from the Sihon, the King of the Amorites, to pass through Amorite territory. Sihon denies permission and B’nai Yisroel attacks and eventually defeats the Amorites. Og King of Bashan tries to prevent B’nai Yisroel from marching through his land, B’nai Yisroel, with the help of Hashem, defeats King Og and his army.  The Parsha concludes with B’nai Yisroel settling on the Plains of Moab on the eastern side of the Jordan poised to enter Canaan.

            Towards the end of the Parsha, Moshe and B’nai Yisroel, now consisting mostly of a population that never experienced slavery firsthand, fought and battled against several of the indigenous tribes.  By this point, Moshe’s sister had passed away as well as his brother Aharon. Really, the only people that the Torah records as adult slaves in Egypt, who left Egypt, who crossed the Reed Sea, who stood at Sinai, who had been attacked by the Amalekites, who, like Moshe dealt with the negative report from 10 of the 12 spies were the two spies who offered a positive report: Joshua and Caleb.  Moshe is indeed the elder. After defeating the Sihon king of the Amorites, Moshe and B’nai Yisroel turn north. Vayifnu V’Yaalu Derech HaBashan And they turned and went up by the way of Bashan Vayeitze Og Melech HaBashan Likratam Hu V’ Chol Amo Lamilchama Edrei And Og the king of Bashan went out against them, he and all his people to the battle at Edrei. Vayomer HaShem El Moshe, Al Tirah Oto  And God said to Moses “Fear him not”. (Num. 21:33-34). Clearly, if God is telling Moshe to refrain from feeling scared, then obviously God is aware that Moshe is fearful.  Until this moment, at no point since embarking on this job as leader of the Jewish people and engaging in this incredibly close relationship to God, has Moshe displayed fear or been described as fearful.  So, Why now? Why after all that Moshe has been through with God and these people does God tell Moshe Al Tirah Oto? “Rashi, citing the Talmudic Tractate Niddah 61a, explains that Og was one of the last “giants' ' from the era of Noah and the Flood. It was Og, who had helped Abraham the Patriarch during his War with the 5 Kings. However, Rashi’s explanation and the Talmud’s explanation do not suggest that Moshe was afraid of the physical, “flesh and blood” of Og. God told Moshe Al Tirah Oto - Do not fear Oto. Oto means “him” and “it”. Is God telling Moshe not to fear “him”, (Og) or not to fear “it”,?  What would the “it” be referring to? Perhaps the “it” that Moshe should not fear is what Og symbolizes, the elimination of one of the last obstacles of Moshe and B’nei Yisroel fulfilling the covenant and entering into the land.  Moshe has just buried his sister and his brother. He must feel incredibly mortal and that something new is set to begin. Moshe is scared of “it”, fearful of the remainder of the process, the process of entry in Canaan. Moshe understands that “it” will not include him for much longer, and that could be a cause for fear and anxiety. 

         Apparently, Moshe’s fear was palpable. Given his age, the fact that he just buried his sister and brother, he knew that his time was drawing to an end. With each obstacle to the entry into Eretz Canaan eliminated, Moshe was one step closer to realizing his mission, transitioning out of leadership position, and ultimately never fully realize his He must have needed to address Moshe’s fear. To some extent, we have made adjustments in order to negotiate life amid a pandemic. We have refrained from hugging and shaking hands. We hesitate just a moment or two when we have to contend with large groups. We hesitate about things that we never used to be hesitant about. The anxiety of returning to “normal” is very real.  However, life amid the pandemic has meant that my wife and I have not had to worry about our son going out with his friends, and driving to high school parties. Life amid the pandemic has meant that we haven’t had to worry about him coming home late. Life amid the pandemic has meant that I haven’t had to stay awake in case of a late-night phone call or text telling me to pick him up. Life amid the pandemic has meant that we have not had to contend with a whole host of concerns and anxieties associated with the social life of teenage boys.  However, we all know that as soon as he receives the second dose of his vaccine, all that will change.  I guess being a parent means living with a certain amount of fear and anxiety, whether fully vaccinated or not.

Peace,
Rav Yitz 

Some Come To Laugh Their Past Away Some Come To Make It Just One More Day (Robert Hunter & Jerry Garcia - "Franklin's Tower")

          This week, a 98-year-old man passed away. However, he did not pass away due to the Corona Virus. He went to sleep and didn’t wake up the next morning. I remember this man from my childhood. I remember him on television. I remember listening to comedy records with my dad, as this man and his co-writer and partner performed incredibly funny and poignant comedic sketches. Years later, I listened to those same comedic sketches with my daughters and son and again laughed hysterically. There were even moments when three generations: my father, my children, and listened and laughed together. Carl Reiner passed away earlier this week. He and his long time partner Mel Brooks created numerous skits including The 2000 Year Old Man and the 2013 Year Old Man. Before that, Carl Reiner brought laughter to millions when he co-wrote the Show of Shows and the Dick Van Dyke Show.  Later, my children recognized him from the Ocean’s Eleven Movies.  Regarding laughter, Reiner said, “Everybody wants to laugh, you know that. They need to laugh. People need to laugh.” Carl Reiner understood that laughter is indeed fundamental to a quality of life.
          This week we read from Parsha Chukkat. This week we read from Parsha Chukkat. This Shabbat we read from Parsha Chukkat. Chukkat begins by telling us the Law for the Red Heifer. The Priest who prepares the mixture of water and the Red Heifer's burnt ashes will render the entire nation spiritually pure; but the mixture will render him impure. Miriam passes away and there is a shortage of water.  To alleviate the water shortage, Moshe and Aharon are commanded to speak to the rock causing water to flow. However, Moshe struck the rock. While water still flowed, Moshe and Aharon would be punished for their transgression and would not be worthy enough to enter into Eretz Canaan. The Parsha records the death of Aharon, and his son’s assuming their late father’s position within the nation.  As B’nai Yisroel resumes its wandering, they are attacked by Amalek. B’nai Yisroel is forced to go around the heart of Amalek territory. The people complain to Moshe again. They try to seek permission from the Sihon, the King of the Amorites, to pass through Amorite territory. Sihon denies his permission and B’nai Yisroel attacks and eventually defeats the Amorites. Og King of Bashan tries to prevent B’nai Yisroel from marching through his land, B’nai Yisroel, with the help of Hashem, defeat King Og and his army.  The Parsha concludes with B’nai Yisroel settling on the Plains of Moab on the eastern side of the Jordan poised to enter into Canaan.
          Following the Law of the Red Heifer, The Parsha contains several distinct narratives. One focuses upon a lack of water, two focus upon the death of Moshe’s siblings. Several narratives focus upon B’nai Yisroel’s complaints about the lack of food ad water.  Between the Statute of the Red Heifer and these seemingly disparate narratives, a very subtle transition of nearly thirty-eight years occurred. VaYavo’u  B’nai Yisroel Kol HaEidah Midbar Tzin BaChodesh HaRishon VaYeishev Ha’Am B’Kadesh - And the Children of Israel, the entire assembly, arrived a the Wilderness of Zin in the first months and the people settled in Kadesh. (Num. 20:1) Rashi, the great, 11th-century French commentator comments on the phrase Kol HaEidah- Eida HaShlamah Shekvar Meitu Midbar V’Eilu Parshu LaChayim- The whole assembly, for those who were to die in the wilderness had already died, and these (who composed the current assembly) were set apart for life. Citing the Midrash Tanchuma, Rashi noticed that the phrase B’nai Yisroel Kol Ha’Eidah seems syntactically incorrect. On more than twenty occasions, including last week’s Parsha Korach, the more common phrase is Kol Adat B’nei Yisroel The entire assembly of the Children of Israel. Now this group is described as The Children of Israel, the entire assembly. While they are still the descendants of Israel (of Yaakov) this Eidah, this assembly must be composed of something different than those that were first described as  Eidah. This Eidah, this assembly is composed of those born in the wilderness. The old assembly must have died out and the 40-year punishment and wandering must be coming to its conclusion.  As we read about this new Eidah, this new assembly of B’nai Yisroel, thirty-eight years later, we read about an Eidah and assembly that seem remarkably similar to their parents and grandparents.  The first assembly (those who left Egypt) taught this new assembly to worry about the apparent lack of water. The first assembly taught this new assembly to worry about the lack of food. The first assembly worried about and dealt with Amalek. This new assembly also deals with Amalek.
          Every “new assembly” should have the opportunity to learn from the “older assembly”. Sadly, and unfortunately for this new assembly, they were “came of age’ with the death of Miriam and Aaron, the sources of their water and the sources of the sanctity of the Kehuna died with them. Upon the death of Miriam and Aaron, this “new assembly” never had to worry about water nor the Rodef Shalom of Aaron. The “older assembly” always has the distinct opportunity to mentor the younger, and teach them the “how” to do. For all of Carl Reiners’ gift of as a comedian, writer, and director, perhaps his greatest gift was as a mentor to the numerous comedians and writers that, like Carl Reiner, understood the importance and the sanctity of laughter. Perhaps the most important gift of Carl Reiner was his ability to make multiple generations share laughter together as I once did with my grandfather and father and now as I am blessed to do with my children and my parents.

Peace,
Rav Yitz

The morning sun will rise, but the darkness never goes from some men's eyes. (John Barlow & Bob Weir- "Throwing Stones")

We attended two commencements this week, a middle school commencement and a High School commencement.  Grandparents attended as well as our eldest daughter in from Florida.  Yes, there was a lot of pride, and a realization of a “new normal”. Each graduation featured a similar comment regarding a need for the “graduates to be aware that the world is full of possibilities as well in need of some fixing.  When we talked to our graduates that the world might need some fixing, we immediately asked them if they had seen the pictures of children being taken from their immigrant parents along the Texas/Mexican border. We asked if they heard the White House Press Secretary refer to the Bible as the pre-text to justify a policy of separating children from parents as a deterrent from entering a land of freedom and opportunity.  As I watched my kids walk across the stage, to receive their diplomas; I thought about all the stages my wife and I walked across to receive our diplomas, diplomas from schools in the U.S. and Canada.  I thought about my Grandfather, a son of immigrants. As I watched our children, my grandfather’s words, one of his many mantras, haunted me. “Parents sacrifice so that the children, the next generation will do better”. I thought about my mother in law whose parents were among the last leave Germany, arriving in New York before Jews were turned away like the “Voyage of the Damned”. As our kids walked across the stage, I thought about all those parents just traveled 1500 miles fleeing the for their lives and their children’s lives seeking asylum,  only be refused entry and have their children taken from them in the process. 

This week we read from Parsha Chukkat. This Shabbat we read from Parsha Chukkat. Chukkat begins by telling us the Law for the Red Heifer. The Priest who prepares the mixture of water and the Red Heifers burnt ashes will render the entire nation spiritually pure; but the mixture will render him impure. A brief narrative concerning the death of Miriam, the lack of water and B’nai Yisroel’s resulting anxiety and lack of faith leads to the issuance of another test of faith in the Wilderness. Moshe and Aaron don’t know what to do; so God tells them: Kach et HaMateh v’Hakhaeil Et Ha’Edah Ata v’Aharon Achicha v’Dibartem El HaSela L’Eineihem V’Natan Meimav V’Hotzeitah Lahem Mayim Min HaSela V’Hishkita et HaEidah v’Et B’Iram – Hashem spoke to Moshe saying: Take the staff and gather together the assembly, you and Aaron your brother, and speak to the rock before their eyes that it shall give its waters. You shall bring forth for them water from the rock and give drink to the assembly and to their animals (Num. 20:8). Instead of following instructions, Moshe succumbed to his anger and hit the rock with his staff. Indeed water came out, the people drank, but Moshe and Aharon were punished. Aharon died and Moshe learned that he would not be able to enter into Eretz Canaan. As B’nai Yisroel resumes its wandering, they are attacked by Amalek. As a result, B’nai Yisroel is forced to go around the heart of Amalek territory. The people complain to Moshe again. They try to seek permission from the Sihon, the King of the Amorites, to pass through Amorite territory. Sihon denies permission and B’nai Yisroel attacks and eventually defeats the Amorites. Og King of Bashan tries to prevent B’nai Yisroel from marching through his land, B’nai Yisroel, with the help of Hashem, defeats King Og and his army.  The Parsha concludes with B’nai Yisroel settling on the Plains of Moab on the eastern side of the Jordan poised to enter into Canaan.

After the decree of the Law of the Red Heifer, the Torah begins a new narrative, a narrative about Miriam’s death, a lack of water, B’nai Yisroel’s complaint and God’s response. Rashi comments on the first Pasuk of Chapter 20.  Eidah Shaleim – the congregation is complete (whole). Sh’Kavar Meitu Metai Midbar, V’Ilu Parsho L’Chayim (Tanuchuma) – All those of the generation that left Egypt that was supposed to die have died in the wilderness, and all those who are alive at this point are supposed to enter into Eretz Canaan.  From this point on, the Torah records the final year of B’nai’ Yisroel’s time in the wilderness.  So 38 years have transpired from the first chapter of the Parsha to the second chapter of the Parsha. Yet in 38 years, a generation that didn’t really know slavery, which only knew that Hashem provided food and water, a generation that didn’t have do anything except learn Moshe’s Torah begin to sound like their parents and perhaps their grandparents. Yes, Moshe disobeys God by hitting the rock rather than talk to the rock. However, Moshe’s frustration might have been a result of the fact that he expected this generation to know better, to have more faith in Hashem, more trust in Hashem, more of sense of purpose in terms of its relationship with Hashem. Sadly, after thirty-eight years, our ancestors, this time, a generation born to freedom, still had work to do Vis a Vis its relationship to Hashem. Yes, they came a long way since their parents were slaves, but they still had a long way to go in terms of trust in Hashem, faith in Hashem, and a confidence that Hashem would not abandons his chosen people.

                Sadly, the White House Press Secretary is right.  The events transpiring along the U.S. Mexico border have a biblical sensibility about it. She thinks that the “enforcement of the law” defines the biblical nature of the treatment of these immigrants/refugees. A group of people fleeing a miserable place and seeking a “promised land” is indeed biblical. However, it is the behavior of Og and Sihon, denying entry of a people seeking a better life that is so troubling.  One would have thought after the dismal record of preventing Jews from entering with the outbreak of WWII and the detention of Japanese Americans, it would do better than that. Sadly, a nation that had once been a moral beacon is not an Eida Shalem (a Complete Congregation). Instead, it is incomplete and as such a darkness emanates from that moral beacon rather than light. Needless to say, at each graduation, my family has never sung the “Oh Canada” louder nor with as much pride.

Peace,

Rav Yitz

Ain't No Time To Hate, Barely Time To Wait, What I Want To Know, Where Does The Time Go (Robert Hunter & Jerry Garcia - "Uncle John's Band")

Like millions of people in North America, my family and I saw the news about Nine African Americans gunned down in the Charleston AME Church during a Bible study session. We watched the authorities arrest a 22 year old, misguided racist young man. We watched the news of his arraignment. Then we watched something truly amazing, some would even call it miraculous. South Carolina law permits victim’s statements in certain criminal court proceedings, a product of the victims’ rights movement of recent decades. While these statement don’t usually occur during something as mundane as a bond hearing; in this case, many of the victims’ families decided to exercise their right to make a statement.  Then something truly miraculous occurred. Family members of the victims said that they forgave Dylan Roof for the heinous racially motivated terrorist act that he perpetrated. They told him that hatred will never solve anything, they told him to repent, they prayed that God should have mercy upon his soul, and then they forgave him again.  These people, who have every right to be angry, refused to be consumed by anger. The family members of those murdered, many of whom remembered the murder of four African American girls a Little Rock Church more than 50 years ago, have every reason to hate White people. Yet they refused to be consumed by hatred. The congregation of the AME Church, who lost its Minister and 8 other Parishioners, who watched race riots occur in Baltimore and Ferguson; could have instigated a race riot in Charleston. Yet they refused to be consumed by the irrational raw emotions of laws caused by violent death. Rather, the congregants of AME Church along with many other churches both black and white, gathered together, held hands together, prayed together, remained calm together,  mourned together prayed for a better tomorrow based on racial tolerance together. As we watched this unfold over the past several days and Charleston became something very different than the stereotypical racist Southern city; it seemed that the lessons over the past fifty years, and the lessons of the past fifty weeks and the lessons of the past fifty days have been learned.

This week we read from Parsha Chukkat. This Shabbat we read from Parsha Chukkat. Chukkat begins by telling us the Law for the Red Heifer. The Priest who prepares the mixture of water and the Red Heifer's burnt ashes will render the entire nation spiritually pure; but the mixture will render him impure. A brief narrative concerning the death of Miriam, the lack of water and B’nai Yisroel’s resulting anxiety and lack of faith leads to the issuance of another test of faith in the Wilderness. Moshe and Aaron don’t know what to do; so God tells them: Kach et HaMateh v’Hakhaeil Et Ha’Edah Ata v’Aharon Achicha v’Dibartem El HaSela L’Eineihem V’Natan Meimav V’Hotzeitah Lahem Mayim Min HaSela V’Hishkita et HaEidah v’Et B’Iram – Hashem spoke to Moshe saying: Take the staff and gather together the assembly, you and Aaron your brother, and speak to the rock before their eyes that it shall give its waters. You shall bring forth for them water from the rock and give drink to the assembly and to their animals (Num. 20:8). Instead of following instructions, Moshe succumbed to his anger and hit the rock with his staff. Indeed water came out, the people drank, but Moshe and Aharon were punished. Aharon died and Moshe learned that he would not be able to enter into Eretz Canaan. As B’nai Yisroel resumes its wandering, they are attacked by Amalek. As a result, B’nai Yisroel are force to go around the heart of Amalek territory. The people complain to Moshe again. They try to seek permission from the Sihon, the King of the Amorites, to pass through Amorite territory. Sihon denies his permission and B’nai Yisroel attacks and eventually defeats the Amorites. Og King of Bashan tries to prevent B’nai Yisroel from marching through his land, B’nai Yisroel, with the help of Hashem, defeat King Og and his army.  The Parsha concludes with B’nai Yisroel settling on the Plains of Moab on the eastern side of the Jordan poised to enter into Canaan.

After the decree of the Law of the Red Heifer, the Torah begins a new narrative, a narrative about Miriam’s death, a lack of water, B’nai Yisroel’s complaint and God’s response. Rashi comments on the first Pasuk of Chapter 20.  Eidah Shleim – the congregation is complete (whole). Sh’Kavar Meitu Metai Midbar, V’Ilu Parsho L’Chayim (Tanchuma) – All those of the generation that left Egypt that was supposed to die have died in the wilderness, and all those who are alive at this point are supposed to enter into Eretz Canaan.  From this point on, the Torah records the final year of B’nai’ Yisroel’s time in the wilderness.  So 38 years have transpired from the first chapter of the Parsha to the second chapter of the Parsha. Yet in 38 years, a generation that didn’t really know slavery, which only knew that God provided food and water, a generation that didn’t have do anything except learn Moshe’s Torah begin to sound like their parents and perhaps their grandparents. Yes Moshe disobeys God by hitting the rock rather than talk to the rock. However Moshe frustration might have been a result of the fact that he expected this generation to know better, to have more faith in God, more trust in God, more of sense of purpose in terms of its relationship with God.  Sadly, after thirty eight years, our ancestors, this time, a generation born to freedom, still had work to do Vis a Vis its relationship to God. Yes they came a long way since their parents were slaves, but they still had a long way to go in terms of trust in God, faith in God, and a confidence that Hashem would not abandons his chosen people.

While Judaism doesn’t believe in Original Sin, there is no questions that the Talmudic Sages look at the events of the Golden Calf, and the events of the Spies, as the Original Sin of the a generation that Judaism will always struggle with. Both of these sins were results of its lack of faith in Hashem, a lack of trust in Hashem, and an inability to appreciate that inherent to a covenant with Hashem is a sense of partnership. Historians of the United States suggest that slavery was America’s original sin. Each American generation is forced to deal with this sin, and deal with racism. Some generations take a step back and regress, but some move society forward. All too often we witness a regression which reminds us that our soul has within it certain very base, mundane qualities. However there are other times when we witness a step forward, and we are reminded that within our soul is something divine and holy, something that inspires to strive for sanctity and holiness.

Peace

Rav Yitz