As The Torah Turns

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Ha’azinu – Deut. 32:1-52​ (Sept 25-26)

As the Torah Turns

Rabbi Lader’s Weekly D’var Torah

Ha’azinu – Deut. 32:1-52

Our Torah portion this week is Ha’azinu – Deut. 32:1-52.  In his comments on this Torah portion, Rabbi Daniel Goldfarb reminds us about the importance of listening… “Ha’azinu is Moses’s farewell song to the Israelites, about their status as God’s chosen people and the consequences of forgetting their dependence on God. Moses begins (Deut. 32:1) by invoking the heavens as witness:  ‘Ha’azinu – Listen, O Heavens …’ The root of the word ha’azinu means to listen; through the ozen, the ear. The Hebrew language reflects a remarkable biological insight. The word for balance, izun, [ma’oznayim = scales] comes from the same shoresh (“root”) Alef-Zayin-Nun. The connection between the human ear and “balance disorders” was reflected in the Hebrew language long before we had sophisticated medical knowledge about it. For someone to maintain balance in the world – in relations between people or between nations – we must be willing and able to listen. Even those with whom we disagree may have something to say, something we should hear. Ha’azinu is different from sh’ma, the verb familiar from the daily Shema prayer. Where sh’ma means to hear, ha’azinu suggests a more sustained listening, something that requires effort and persistence. In modern Hebrew ma’azinim are “listeners,” as to a concert or radio program. Through Moses’ words, we are invited to tune in and listen, to become receptive. The High Holidays began and will end with the sound of the Shofar… serious listening. The mitzvah is not to blow the Shofar, but to hear it.  Jonah, the prophetic book we read on Yom Kippur afternoon, is the story of one who heard God’s voice but refused to listen, and ironically, was angered that the people of Nineveh did. [This year, this Torah portion comes between the High Holidays] and invites us to take time to listen, to truly listen. To each other, to the quiet of nature, to the sounds beyond ear-shot, and, of course, to God’s voice, which, as Elijah learned, is not to be found in the wind or in the earthquake, but in kol d’m’ma daka, a still small voice (1 Kings 19:12).  God asks each of us, quietly, “Where are you? Who are you?” It’s hard to hear if our ears are constantly connected to earphones or smartphones.

From Previous Weeks

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Nitzavim/VaYeilech – Deut. 29:9-30:20/31 (Sept 11-12)

As the Torah Turns

Rabbi Lader’s Weekly D’var Torah

Nitzavim/VaYeilech – Deut. 29:9-30:20/31

This week is a double Torah portion – Nitzavim/VaYeilech – Deut. 29:9-30:20/31 – and brings us even closer to the final chapters of Torah, which also brings the Israelites even closer to the time when they will make their way across the Jordan River into the Promised Land.  In chapter 31, Moses tells the people that, God bless him, he is now 120 years old and will not cross the Jordan with them, but God will be with them and Joshua will lead them.  To insure that the Teaching – the Torah – will survive, Moses writes it down and entrusts it to the priests and elders, ordering them to read it to the people every seventh year, during Sukkot when the people would gather in Jerusalem, so that all people, young and old, may learn it…  At some point in time, we realized that the words of Torah must be heard each week, and over the course of a year (or three years, as is the custom of some congregations) we would hear the entire Torah… only to pick it up from the beginning and begin again.  Each year it is renewed.  Each year we come to it with new experiences to inform us, giving way to new insights and understanding. Truly, Etz Chayim Hi L’Machazikim Bah – It is a Tree of Life for those who hold fast to it… May the words of Torah bring light to our eyes, music to our ears, and action for the good to our hands, our feet, and our hearts.

From Previous Weeks

Ki Tavoh

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Ki Tavoh – Deut. 26:1-29:8 (Sept. 4/5)

As the Torah Turns

Rabbi Lader’s Weekly D’var Torah

Ki Tavoh – Deut.26:1-29:8

This week’s Torah portion is Ki Tavoh – Deut. 26:1-29:8.   “Moses called to all Israel and said to them: …I have led you through the wilderness for forty years.The clothes on your backs have not worn out.Nor have the shoes on your feet become old.” (29:1,4) The clothes they wore stayed new for forty years!And the garments of the children grew with them! But the clothes in their trunks became faded and old,And the shoes in storage moldered. Nor was this the only miracle.All that they had grew with use: The silver they gave away became a sanctuary…The books they studied were remembered and copied…The labors they did made them stronger…The time they used well gave them more time…The knowledge they used brought them more knowledge…The love they displayed created more love… And we are the same.Miraculous garments belong to us all.If we wear them, they grow.If we store them, they perish.This miracle is ours.We have the power to perform itEvery day, any day… 

Rabbi Michael I. Hecht from The Fire Waits

From Previous Weeks

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Shoftim – Deut. 16:18-21:9 (Aug.21/22)

As the Torah Turns

Rabbi Lader’s Weekly D’var Torah

Shoftim – Deut. 16:18-21:9 (Aug. 21/22)

Our Torah portion this week is Shoftim – Deut. 16:18-21:9 – and begins with the opening words: “You shall appoint judges and officials for your tribes… and let them govern the people with justice.  Do not judge unfairly: show no partiality, take no bribes, for bribes blind the eye of the discerning and subvert the cause of the just.  Tzedek, Tzedek Tirdof – Justice, justice you shall pursue, that it may go well with you.” (Deut. 16:18-19)   Is it just me or, as you read this, are you equally amazed at how timeless these words are?  Our Torah’s human stories go back for millennia, and yet they step off the scroll as if written for today. I have the honor to be part of the Global Justice Chavurah, a group of rabbis and cantors brought together by the American Jewish World Service (AJWS) to learn together about pursuing justice… acting with moral courage.  What does it mean to act on our values in the face of risks?   Ruth Messinger, President of AJWS from 1998 to July of 2016, and currently the organization’s inaugural Global Ambassador, recently shared her thoughts with us about speaking out on behalf of oppressed and persecuted communities worldwide.  She said that “… moral courage is a skill or habit that can be taught… a muscle to be used.  The more we stand up for what we believe in… the more we say hineini – here I am – to speak out and speak up… the more our actions and values will align with the pursuit of justice and equality for all.” Ruth Messinger continued: “These are indeed challenging times, maybe even the most challenging times that many of us will have lived through.  The global pandemic has brought to light the inequalities in health care and racial justice in a moment of economic meltdown.  But… neither despair nor depression are effective strategies for making change.  This is the time for leading – for acting – with moral courage.”  Friends, this is the time for “ometz lev” – to act with a strong heart – the courage of our convictions.  This is the time to move beyond indifference.  This is the time for each of us to understand our core values and use them as our moral compass to direct what we feel in our gut to work for the changes that must be made.  Tzedek, Tzedek Tirdof – Justice, justice you shall pursue, that it may go well with you.  When justice is pursued, may it go well for all of us.

From Previous Weeks

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Va’Etchanan – Deut. 3:23-7:11 (July 31/Aug. 1)

As the Torah Turns

Rabbi Lader’s Weekly D’var Torah

Va’Etchanan – Deut. 3:23-7:11 (July 31/Aug. 1)

Our Torah portion this week is Va’Etchanan – Deut. 3:23-7:11. Some years ago I got to study with Alex Israel, and I wanted to share his comments on this Torah portion with you: People have been known to criticize Judaism for being too legal, too “letter of the law” and not enough ethics, values and “spirit of the law”. In this regard, Nachmanides (Ramban) makes a monumental remark on this week’s Torah portion. He is commenting on the following verse:

“Be sure to keep the commandments, decrees, and laws that the Lord your God has enjoined upon you. Do what is right and good in the sight of the Lord” (Deut. 6:17-18)

 This verse begs the question. Once one is doing the “commandments, decrees, and laws” of God, why add that one should “do what is right and good”? What additional observance could be indicated here? Thirteenth century Spanish Torah scholar Nachmanides (known as Ramban) answers:

From the beginning God said to keep God’s commandments, decrees, and laws as God has commanded them. And now, it says: even regarding what God did not command, pay attention to do what is good and right in God’s eyes, because God loves goodness and righteousness. … it is impossible for the Torah to list every detail of human conduct; interaction with neighbors and friends, the totality of business dealings, and societal and national laws.  The Torah having legislated specific laws, such as: “Do not gossip” (Lev. 19:16); “Do not take vengeance or bear a grudge” (Lev. 19:18); “Do not stand idly by the blood of your neighbor” (Lev. 19:16); “Do not insult the deaf” ( Lev. 19:14); “Rise before the aged” (Lev. 19:32), etc., now makes a general statement which applies to the entire gamut of human behavior, the Torah repeats this idea that one should do what is “right and good” … acting beyond the strict demands of the law.”


Ramban is saying that the Torah leaves some of the ethics to our personal intuition and conscience. After legislating specific laws, like the Ten Commandments which are in this Torah portion, it understands that there are legal and ethical loopholes. In any situation, if a person thinks that something feels wrong, even if the law allows it, the Torah says: “Do what is right and good” — act ethically and listen to your conscience!  

Have you ever had a feeling that something is just wrong, immoral even, and decided not to do it, not because of the law, but because of an inner feeling? 

Ramban invests our moral intuition with seriousness and power; these are our conscience, our guilt-feelings. Our ethical instincts are a divine voice within ourselves.

From Previous Weeks

Moses chooses 70 elders

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How… Alas… Where are you? Deut. 1:1-3:22 (July24/25)

As the Torah Turns

Rabbi Lader’s Weekly D’var Torah

How… Alas… Where are you? Deut. 1:1-3:22 (July24/25)

This Shabbat our scroll turns to the concluding book of Torah – Devarim – Deuteronomy, as we read the first portion: Deut. 1:1-3:22.  This is also the Shabbat before Tisha B’Av [the ninth of the month of Av, commemorating the destruction of the Temples] – beginning next Wednesday evening, July 29th. As it happens, Deuteronomy 1:12 begins with the word “eichah“ – the Hebrew name for the book of Lamentations, which is read on Tisha b’Av. In fact, the tradition on this Shabbat is for the Torah reader to depart from the musical cantillation we normally chant, and to sing that one verse in the special melody for Lamentations. Hearing that verse chanted in the melancholic melody of the Eichah trope is especially moving. http://www.virtualcantor.com/tbav.htm As Moses begins his grand oration that recounts the Israelites’ travels as they now stand ready to enter the Promised Land, he recalls that he could not lead them without help. Verse 1:12 reads: “Eichah – How – can I bear unaided the trouble you cause, the burden and the bickering?” Its plaintive nature evokes the rhetorical nature of the question; there truly is no answer to “Eichah – How?”  It is a moan, and a cry of despair, which matches the opening of the book of Lamentations: “Eicha – Alas! Lonely sits the city once great with people! She that was great among nations is become like a widow; the princess among states is become a thrall.” (Lam. 1:1) The word “eichah” occurs only 18 times in the entire Bible. In each instance, it conveys this despair. But the same Hebrew letters, vocalized differently, appear one other place, in the book of Genesis (3:9). After Adam and Eve eat the fruit of the tree of knowledge, God asks them, “Ayekah,” which is translated as, “Where are you?” The traditional explanation for this question is not that God is asking the location of the first humans. Rather, God is asking them, “Where are you morally? Have you grown, have you learned anything?” In his commentary, Rabbi James R. Michaels posits that our sages have traditionally looked at the rhetorical question “eichah – how?” and read it with the very real question “ayekah – where are you?” in mind. Yes, we mourn for the tragedies of our people and feel anguish at the calamities that dot our peoples’ history. But… Where are we? And, even more importantly… What have we learned from that history? To ask the first question and not attempt to answer the second would move us nowhere.   

Moses bemoaned the overwhelming nature of his leadership responsibilities – “eichah – How can I do this?”, and then moved forward by appointing people from the tribes – “wise, insightful, and seasoned.” (1:13) Adam and Eve knew that God’s question to them  – “Ayeka?” was not about their location in the Garden, but about their realization that they had not followed God’s instructions to them; Adam blamed Eve, Eve blamed the serpent… and there were consequences… as, to this day, we seek to return to a time of Eden once again. Jeremiah, to whom the book of Lamentations is attributed, reflected the people’s misery and sadness at the destruction of their beloved city – Jerusalem, the center of service – the Temple, and homeland – in their relocation to Babylonia… as the word “eichah” is used 36 times.  “Eicha! Alas! How could this happen?”  The prophet Isaiah (in this week’s haftarah) will answer that question and provide the evaluation and mid-course correction: “Your hands are stained with crime… Cease to do evil; learn to do good.  Devote yourselves to justice; aid the wronged.  Uphold the rights of the orphan; defend the cause of the widow…” (Isaiah 1: 16, 17) May we have the ability to recognize the difficulties of our situations.  And may we then have the wisdom to reflect on how best to navigate mid-course corrections to help us move forward towards Eden once again.  [See Judy Chicago’s Merger Poem: https://ritualwell.org/ritual/merger-poem]

 

From Previous Weeks

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Chukkat/Balak – Num.19:1-22:1/22:2-25:9 (July 3/4)

As the Torah Turns

Rabbi Lader’s Weekly D’var Torah

Chukkat/Balak – Num.19:1-22:1/22:2-25:9 (July 3/4)


Ours is a double-portion this week – Chukkat/Balak – Num.19:1-22:1/22:2-25:9… and these comments will focus on Balak, which begins as Balak, the Moabite king, afraid of the advancing – and very numerous – Israelites, hires the prophet Balaam to curse the Israelite people. Balaam grudgingly accepts, but knows that the words that will come from his mouth will be the words of God. (It is helpful to know here that Balaam is not a Jewish prophet, but recognizes God’s Presence.) Balaam comes before Balak, who immediately take him to one mountain top overlooking the Israelites’ encampment, and expects the curse to come from Balaam’s lips.  It does not; it is a blessing.  Balaam is taken to another mountaintop and Balak expects another course, but the words of God come from the mouth of Balaam — and they are a blessing. One final mountaintop… and Balak is very upset … and expects there to be a curse this last time.  “And Balaam lifted his eyes, and he saw Israel dwelling tribe by tribe; and the spirit of God came upon him. … ‘How lovely are your tents, O Jacob, your dwellings O Israel.”  (Num. 24:2;5) “Dwelling tribe by tribe.”  Balaam notes how the encampemt is spearated by tribe, and, as the renown Torah commentator, Rashi, comments, Balaam saw that their tents were situated so that the privacy of each family was preserved.   This is not a bad thing.  Balaam is taken by how the encampment of the Israelites values both the differences of the people and the importance of dignity. No curse here; when difference is celebrated and preserved, and when the personal needs of the individual are important, it would be hard to overcome a people such as this. Balaam’s words “How lovely are your tents, O Jacob, your dwellings, O Israel” open our Morning Service – Mah tovu ohalecha, Ya’akov, mishkanotecha, Yisrael.”   As we celebrate our nation’s birthday this Shabbat and open our Shabbat Morning Service, perhaps these words can serve to remind us how the values of diversity and dignity are crucial to the strength and survival of all people.                

From Previous Weeks


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Shelach Lecha – Num. 13:1-15:41

As the Torah Turns

Rabbi Lader’s Weekly D’var Torah

Shelach Lecha – Num. 13:1-15:41

Our Torah portion this week is Shelach Lecha – Num. 13:1-15:41.  Moses sends a group of leaders – one from each of the 12 tribes, to scout the Land of Israel; their mission is to bring back their impressions and report them to their fellow Israelites.  They return with a mixed report.  On the one hand, the land is perfect for growing its crops – the fruits are beyond belief… it takes two men to carry back a cluster of grapes!  The land is flowing with milk and honey… This is a vision sure to bring comfort and hope. But… the report does not end there. The leaders report that the cities are fortified.  Ten say it will be impossible to conquer the land and its people… its giant people!  “We saw the Nephilim there… and we looked like grasshoppers to ourselves, and so we must have looked to them!” (13:33) The people hear the report and weep.  Joshua and Caleb, who went as part of the scouting team, tell the people that they can do it!  The dream is within our reach! So, who is right?  Is this a case of fake news?  Have rumors been started and run amuk? The spies weren’t lying!  They gave a true description of the Land.  Archeologists have indeed found that the cities were heavily fortified, the people were well-armed, and they had mighty armies! However… sometimes we think of ourselves as weaker than we really are.  Others see us stronger. Bible scholar, Dr. Erica Brown, teaches that “Perception and reality tell a mixed truth.” And she suggests: “In the universe of perceptions, why not go with our strengths?” True, there are challenges that are difficult.  And indeed, if we maintain that we are “just one person”… or “we do not have the capacity… the ability… or the courage” to do something… or to make something happen… chances are it won’t.  It is up to us – each of us – to step up and face our challenges, to overcome our fear and attain our dreams and our hopes. This applies to each of us… as individuals… and as a community.  Hopefully, we won’t have to wander around for forty years to find this out.

From Previous Weeks


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B’ha’alotecha – Num. 8:1-12:16

As the Torah Turns

Rabbi Lader’s Weekly D’var Torah

B’ha’alotecha – Num. 8:1-12:16

This week’s Torah portion is B’ha’alotecha – Num. 8:1-12:16, and begins with God instructing Moses what to tell Aaron about how to light the lights of the menorah (the seven-branched candelabra which stood in the Mishkan outside the Holy of Holies).  Medieval commentator Rashi points out that the word B’ha’alotecha is used for two reasons: 1) “…when you kindle – literally ‘raise,’ because the flame rises, as one must kindle – hold the fire to the wick – until the flame rises by itself… 2) ‘When you raise’ is meant to teach us that there was a stair in front of the Menorah upon which the Kohen would stand and prepare the lamps.” In other words, the Kohen must rise up to prepare the lamps, and as the fire is held to the wick, the flame of the wick itself must rise up on its own. Wednesday night I had the opportunity to hear Rabbi Jonathan Cohen, Senior Rabbi at The Temple -Tifereth Israel, and the Rev. Otis Moss, Jr. (theologian, pastor, and civic leader) speak to the theme of “Rise Up,” hosted by the Maltz Museum. Rabbi Cohen shared that to rise up implies movement – changing hearts and minds.  “God spoke to Abraham and said, ‘Rise up and be a blessing’… Elijah was told to ‘Rise up and go to Sidon to save the life of a young boy’… Jonah was told to ‘Rise up and go to Ninevah.”  Rise up, in order to go forth and bring about change. Rev. Moss began his comments with asking for a moment of memory – “for those whose lives have been lost through executions without guilt, who have been imprisoned without due justice, who have suffered only because of the color of their skin, the country from which they came, the religion they practiced… because they were different.”  He charged us with becoming “transformational idealists and creative realists who love God with all our heart and our soul and our strength and who love our neighbor as we love ourselves.” Rev. Moss spoke of the hierarchy that leads to hate: suspicion… that leads to fear… that leads to resentment… that leads to hatred. What steps can we take to unlock love of God and our neighbor?  Intentionally get to know your neighbor and hear each other… Listen to each other…  Respect each other… Learn from each other… Create community with each other. The evening ended with Rabbi Cohen reminding Rev. Moss of Rabbi Joachim Prinz’s famous speech during the 1963 March on Washington; he spoke right before Rev. Martin Luther King delivered his famous “I have a dream…” speech.  Rev. Moss was standing right behind him on the stage that day, and recalled: Rabbi Prinz said, “…in the face of discrimination, the most urgent, the most disgraceful, the most shameful and the most tragic problem is silence… The silence of good people, who stand by when a word can be spoken and action must be taken.” This is the time for us to rise up.  To break the silence and step up to light the call for change.  You’re not properly climbing if you’re not lifting as you climb!

From Previous Weeks


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