Drew Barrymore Makes You Want to Call Your Best FriendBy Gerri Miller
Drew Barrymore makes you want to call your best friend, Bridget Moynahan gets hitched & Peter Berg has a new documentary.Go To Pop Culture
Wow! We are about to complete the yearly cycle of reading the entire Five Books of Moses, The Torah, with only 2 more parshiot (portions) until we get to the very end of the scroll. But between now and the very last verses of the Torah, there are a bunch of holidays — Rosh HaShanah (the New Year), Yom Kippur (the Day of At-One-Ment or Atonement), and the festival of Sukkot (the Harvest Days celebrated in temporary huts called “sukkot“). So how does the Torah reading this Shabbat illuminate the days of awe, shortly upon us?
As if to signal we are close to the end of the reading cycle, this week we read two parshiot called “Nitzavim” (Standing) and “Vayelekh” (And He Went Out). Let’s begin with Nitzavim by looking at the G-dcast video:
The storyteller focuses on the speech Moshe/Moses gives to the Children of Israel on the last day of his life, and on the deals they are offered — what will happen to them (the curses that we read about last week, and this week in abbreviated form) if they don’t obey the mitzvot (commandments), and what they will get (the blessings) if they do manage to stay true to the commandments. It’s a very short parasha (portion), which is probably why it is so easily paired with the following one (Vayelekh).
However, even though it is short, it has several of my favorite passages in all of Torah. One comes at the opening of the parasha, and here is the most powerful excerpt:
Here is why these verses resonate so strongly:
Another passage that has entered my heart and consciousness is from chapter 30 verses 11-14:
How completely affirming this statement is — that nothing that God commands is too hard for you; it isn’t impossible — you can do it.
And finally, a few verses later, verse 19:
What speaks to me so powerfully here?
The second parasha we read is Vayelekh (“And He Went”); it begins in , Deuteronomy 31:2, by letting us hear Moshe speaking very personally: “I am now one hundred and twenty years old. I can no longer be active…”
Mayim Bialik focuses on what is commonly known as the 613th commandment, which is an interpretation of verse 19 of chapter 31, that each Israelite is to put the “poem” which is Torah into his or her own mouth. She asks what it means for each of us to write a Torah, or even more significantly, what it means to “be a Torah.” While this absolutely deserves considerable attention, I would like to take a quick look instead at the verses about how Moshe is asked to prepare for his death. In verse 14 he is told by God: “…the time is drawing near for you to die.” You can read more about how Moshes gets ready to die.
Moshe’s demise is both heartbreaking and instructive. This is the very time of year, when summer days wane and bleed into fall, as the liturgy of the High Holy Days reminds us, that our lives are finite, our days are numbered. Facing our own mortality naturally brings fear and trepidation, kind of like what the Israelites might have felt about crossing over the Jordan without their leader. We can read these lines metaphorically: one day we will “cross over” a river (the river of life) into a land unknown. And what does God tell us? “…God will be with you, God will not fail you nor forsake you. Fear not and be not dismayed” (chapter 31 verse 8). Does this remind you of a song by Rabbi Nahman of Bratslav?
Last week, we were “going out” (“Ki Tetzei“) and this week, we are “coming in.” In the first words of this week’s parasha, Ki Tavo (“When You come In [to the land of Israel]”), we find Moses/Moshe continuing his long valedictory address to the people. He wants to cover all bases, since he isn’t coming into the land with them. This is also the parasha that, according to Professor Arnold Eisen, Chancellor of the Jewish Theological Seminary in New York, “contains some of the highest highs and lowest lows in the entire Torah — or in any other work of literature, for that matter”.
And to what is Prof. Eisen specifically referring? To the litany of blessings and curses found in Ki Tavo. Here Moshe spells out exactly how the Israelites will be blessed if they follow the commandments, as well as the many horrific curses falling on them if they fail to obey God’s laws.
Our G-dcast storytellers this week understand these blessings and curses as basic building blocks of a committed, long term, mutual relationship. They liken the relationship between God and the People of Israel to a marriage between a husband and a wife, who promise many things to each other as they enter their covenantal relationship. In fact, they point out, the relationship between God and Israel is called a brit — a covenant, a mutually binding agreement.
Understanding the blessings and the curses in this way is certainly one way to look at our parasha.
The parasha begins with a very special ceremony in which each male Israelite is commanded to bring some of every first fruit of his harvest to the Beit HaMikdash (Temple) in Jerusalem, in the springtime of the year, and give it to the priest while reciting a formulaic acknowledgment concerning his ability to harvest abundantly in the land promised to him by God. In Deuteronomy chapter 26, beginning with verse 5 and continuing for several verses, the Israelite is told to narrate his history, starting with the words, “My father was a wandering Aramean.”
Does this phrase sound familiar to you? It certainly might, because the rabbis of the Talmudic times chose these very same verses to include in our Passover Haggadah. It is a central part of the Magid (Telling) section of the Haggadah, the story narrative; in just a few verses, we sum up our relationship to God, the Land, and the bounty of the fruits and richness of the soil with which we have been blessed. We say these words every year around the Passover seder table, as we remember our deliverance from bondage to freedom, from being slaves to being free people. Strange, isn’t it, that we are actually reciting the same script that Moshe tells the Israelites to say when they make their pilgrimage to Jerusalem over 2000 years ago?
By the end of chapter 27, we are in the dark land of the curses, which really fill us with dread; they are so shockingly terrible that sometimes the person reading from that section of the Torah chants them in a whisper rather than aloud.
Here I would like to return to Prof. Eisen’s commentary on Ki Tavo. If you have been reading my Torah blogs, you may remember that several weeks ago I mentioned the frightening phenomena of the honeybee colony collapse. I found a persuasive connection between what the Torah has to say about how we conduct our agricultural responsibilities, and the blessings of the land in bearing fruit and giving us everything we need. When we abuse the land, we are told that it will not bring forth food or sustenance.
In this week’s parasha we are confronted and even shocked with horrific curses. Prof. Eisen uses this as an opportunity to alert us to the result of failing in our roles as stewards of our planet. It is as if the devastating curses are already almost upon us. This year, he reads:
We are entering the last few weeks leading up to Rosh HaShanah, the new year of 5774. I’m thinking that while it may not be up to each of us as individuals to know the answers to this greatest challenge to humankind, it is up to each of us to answer these questions as they pertain to us personally:
We all like to think about changes as one year ends and a new one begins. For me, there is nothing more important than thinking, talking with friends and family, and deciding on one behavior change to help avert the curses and allow us to lead lives of blessing.
For you to consider as you read this week’s blog post:
Last week we focused on the birth of our nation; we were introduced to the greatest prophet of the Jewish people, Moshe Rabbeinu (Moses our Teacher). This week’s parasha, Va-eira, propels us right into the heart of the story of the Israelite journey from slavery to freedom, from darkness to light, from oppression to redemption — all familiar phrases that echo in our heads and hearts — likely imprinted there at the Passover seder, the most celebrated Jewish ritual of the entire year.
But wait, doesn’t Passover come in the spring? And aren’t we now reading this parasha in the dead of winter? Yes and Yes. The Torah narrative doesn’t correspond to the seasons, and it does seem like this story is coming too early in the cycle of the seasons; on the other hand, we can think of it as a preview of the next major Jewish festival.
So much of what happens in Va-eira is familiar: the story of Moshe and his brother, Aharon/Aaron going to the Pharaoh to tell him “Let my people go!” If you are like me, when you hear this, you immediately set it to the music of the African American “spirituals,” or songs that the black slaves of the American South composed, soulful melodies of sadness and uplift.
The parasha opens with a little speech God gives to Moshe outlining God’s own identity; telling Moshe that God’s name is YHVH, a 4 letter name that is never vocalized but stands in for the defining statement, “I AM EXISTENCE, TOTALITY”; and reminding Moshe that this God of the Hebrews intends to keep the covenant (brit) that was made with Avraham/Abraham, Yitzhak/Isaac, and Ya’akov/Jacob so many generations before (Exodus 6:2-4.) God/YHVH then commands Moshe to go to the Pharaoh to deliver the message that the Israelites are a people under the protection of YHVH and that they must be liberated.
The rest of the parasha is a back and forth power play between Moshe and the Pharaoh, aided by what we have come to know as “the 10 plagues,” although in this parasha, we just get the first 7 — next week we’ll find out about the last three. God knows that the Pharaoh is stubborn and will need lots of persuasion to allow his cheap labor force to leave the land of Egypt, so God addresses this issue straight on… read about it in Exodus 7:14-18. God tells Moshe to accost the Pharaoh in the morning, when he comes out for his morning ablutions at the Nile River. This body of water is like the life force of Egypt — fresh, potable water in the desert. And now the God of the Hebrews is going to turn it to blood!!!
Following that first plague, we read about the frogs that will appear all over Egypt. This second plague has been turned into a very popular children’s song at many seder tables; at my seder table, I place some colorful little plastic frogs around the table, to give little kids something to play with and to remind us of this plague. We make the frogs kinda cutesy as you can see in the song:
At the opposite end of the spectrum, there is a much more sober and scary depiction of what it could have been like to experience the plague of frogs, seen in the movie, Magnolia. (Viewer advisory: yucky stuff.)
After an absolutely horrible week of frogs everywhere, Pharaoh says he has had enough and begs Moshe to ask the God of the Hebrews, YHVH, to return the frogs to the river. Of course, anyone who knows human psychology can now predict that the Pharaoh will change his mind. And of course, he does… (Exodus 8:11). And so on and on it goes, one plague after another, with horror and destruction raining down on the Egyptians until YHVH stops the plague and Pharaoh, in turn, reneges on his promise to let the Israelite slaves leave.
The storyteller in this week’s G-dcast video points out that when we recite the 10 plagues that the Egyptians suffered as part of the Passover seder, we diminish the amount of wine in our goblets by one drop for each plague, to symbolize our sympathy with the plight of our enemy. After all, wine is intended to gladden the heart, and we are removing some of that happy-making substance. This comes to teach us to have compassion, even for the suffering of our enemies — it’s the polar opposite of schadenfreude.
All of these natural human emotions — changing your mind when the worst of consequences lets up, not jumping up and down with glee when your enemy is getting pummeled, and hardening your heart against the human misery and pain — are part of this story.