A thought on פרשת ואתחנו

"..."u'v'shachvecha u'v'kumecha...""...when you lie down and when you arise..." (6:7)

The well known words of the Shema instruct us to recite the words twice daily, when we end the day and when we begin it. We know that the halacha guides us in the tradition to say the Shema once we have astronomical cues that night has set in and that day has broken.

Various commentaries highlight the lessons which we might derive from the Torah's precise timing for our reading the Shema. We might read into those chronological parameters the idea that we are meant to regiment ourselves in the service of HaShem, or how we must value time and order. Both of those notions point to the mitzva as a stabilizing point for our becoming oriented to avoda.

The Ralbag was an astronomer, as I mentioned in my brief sketch of his life on the Parsha Thought for Bereishis. Some of his contributions are still in use today by scientists, and there is a crater on the moon, "Rabbi Levi", which is named after him. He may be drawing on his knowledge of astronomy when he offers his own interpretation:

When we observe the sky at night, he writes, we see the planets which orbit around the fixed heavenly bodies, such as the sun. The ones which are close at one point become distant at another point, and vice versa. When we observe the sky at daybreak, we see the sun emerging over the horizon. Yet, the next day and the next, it shines in a different spot, as we apprehend that there is rotation and movement at a grand scale within the universe.

The reality that there is movement, perceived and actual, within and throughout the galaxies, and the fact that there is change taking place within outer space, attests to the profound truth that there is a Greater Force, an unmoving and immutable Being, Who determines the forces, which do change and do vary. By getting up in the morning and having to gauge and calculate time according to celestial position in space, as we do at night as well, in order to observe the Shema mitzva, we are reminded of this greater reality. We are forced to acknowledge the Higher Power, the One Above.

According to the Ralbag, then, the lesson of Shema's timing is one of stabilizing our grasp of HaShem's majesty. It is less about our role in creation, and more about His role in creation, and in governing our lives.

Wishing you a good Shabbos Nachamu. D Fox

A Thought On Parshas Devarim

A Thought On Parshas Devarim

"...u'bein Tofel..."

"...near Tofel..." (1:1)

As Moshe enumerates some key places from the desert travels of his people, he uses some allusions rather than formal names for the trouble spots which they passed through. Our sages interpret the place-names as references to some of the bad memories where we failed to adhere to the words of HaShem and the words of His prophet Moshe.

"Tofel" is not a real name. The various commentaries identify it with different locations. The Ralbag suggests that it is a reference to the Plains of Shittim, where our nation strayed after the idols of Midian. Why did Moshe refer to it by this name? The Ralbag writes that "tofel" means an inert substance, something with no flavor. We find this term used in halacha with regard to foodstuffs. It is also used in referring to idolatry (tiflos). What is the connection between idolatry and unflavored food?

The Ralbag explains that anyone who looks at Torah and then looks at the premises and doctrines of pagan religions can see the difference. There is no flavor and nothing tasteful about the latter. He writes that "dthe intellect can testify with ease that idolatry is blemished and defective." For this reason, Moshe offers subtle rebuke to the people, reminding them of the incident at Shittim (Bamidbar 25:1-3) and referring to that place and that episode as
"Tasteless."

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"...va'yitav b'aynai ha'davar..."
"...and the idea looked good to me..." (1:23)

In reviewing the episode of the Meraglim when the nation had demanded reconnaissance of the Holy Land, Moshe seems to concede that the idea seemed all right to him. We know that event proved tragic and led to our being punished with forty years of wandering, delaying entry into the land. What is Moshe getting at by adding that "the idea looked good to me"?

The Ralbag suggests that Moshe is teaching us that when bad things occur or negative consequences follow an event, it is not proper to associate the "badness" with HaShem. HaShem is good to us. HaShem offers us a good life. When we cannot see the good or when rough times befall us, while there is a Divine plan and lesson to be found, it is important that we refrain from thinking that HaShem is doing something "bad." This is why Moshe emphasizes that he was the one who gave the go ahead for the plan, and if anything bad resulted, the people should associate the plan with Moshe's having approved of it, but not as if Moshe had said, "it seemed pleasing in HaShem's eyes", which would have led the nation to question HaShem once there were bad results.

This evening, I was stuck in a prolonged traffic jam with an old friend, with whom I had set out to perform the mitzva of nichum aveilim. My friend is recovering from a long bout of serious illnesses, and we discussed his spiritual struggle during his suffering. He told me that one thing that he had learned was that the Torah concept of "hakarros ha'tov" does not mean "being grateful" or having gratitude. It can be hard to feel gratitude at times, such as when one is, l'a, in the throes of agonizing illness. "Hakarros ha'tov", he explained, should be taken literrally: recognize what is good. Amidst the many questions and confusion which can surround intervals of hardship, the Torah wants us to maintain a consciousness meanwhile that HaShem does many good things in His world. We can find them. We can see them. This is a boost to our consciousness of the Divine even in the darkest hours. Despite the trouble which may prevail, there is still goodness out there.

Wishing you a good Shabbos Chazon. D Fox

A Thought on Parshios Matos-Masaei

A Thought On Parshios Matos-Ma'asei

"...u'migrash le'arim sviv'oseihem titnu la'levi'im..."
"...and give the Levites a rim of pastures around their cities..." (35:2)

The Torah consigned a network of cities for the Levites to occupy and supervise. Our verse instructs that each city be surrounded by a meadow serving as a common ground or spacious perimeter. Beyond that were fields and vineyards for planting

The Ralbag offers a perspective on this intriguing detail: we know that the Levites were given the tithes in exchange for their devoted service to HaShem and to His people. Some of this was described in our Parsha Thoughts for parshas Korach. A lesson we derive from this is that the Levites, by being supported and nourished by the tithing of food and produce, were free to immerse themselves in serving HaShem. By being given cities to dwell in, without the burden of having to labor in construction and building and other aspects of land development, they were further freed to pursue their study of the sacred. Through their labor in Torah, they could fuller divine the secrets of the cosmos and of the universe. They were able to elevate themselves intellectually and spiritually.

This can all take place in-doors, where such study can be done without interruption. However, by beautifying their surroundings with empty pastures and natural environment, their psychospiritual experience was further enhanced. A pleasant scene, a breathtaking and pristine setting, calm the mind and soothe the soul. Such an external climate creates an internal atmosphere of clarity and insightfulness. This opens up the mind and the soul for a richer and fuller grasp of the wonders of HaShem's Torah.

At times, we confuse the distractions of the esthetic realm with the inherent splendor which can be found by those who trace beauty to its Source. The sages relate that the world was created with ten shares of beauty. Jerusalem took nine of them. There is a beauty which is linked to the sacred, and it is there for those who seek it. Just as the Levites were offered a stunning pastoral view in order to raise their consciousness and enhance their spirit, we can learn to appreciate the beauty around us in order to find inspiration, insight and greater awe as we pursue our study of Torah and our devotion to HaShem.

Good Shabbos. D Fox

A Thought on Parshas Pinchas

A Thought On Parshas Pinchas

"...al piv yetz'u v'al piv yavo'u..." (27:21)

"...by his word shall the go out and by his word they shall come back.."

Moshe asks HaShem for a successor who will fill his role of leader and shepherd to the flock of HaShem. HaShem selects Yehoshua, and instructs Moshe to bring him before the ranking Kohen Gadol, who shall field the new leader's spiritual and leadership questions. The Kohen Gadol will be an intermediary in receiving Divine direction for Yehoshua. "Through his words shall the nation proceed. "

The word in question here is the pronoun "his." Just whose words will be the ones upon which the nation relies and adheres to? The verse says "by his word shall they travel." Who is the source of those words? Some commentaries conclude that it is the words of the Kohen Gadol who presents HaShem's plan. The people will turn to their new leader, he will turn to the Kohen Gadol, the Kohen Gadol will turn to HaShem and return with the "words", and everyone will follow those words. Other commentaries suggest that the "his" in our verse should be read as "His" and the meaning is that the people will ultimately be listening to HaShem's words.

The Ralbag is quite alone among the commentaries in writing that "his words" is a reference to Yehoshua. Moshe had asked that HaShem appoint someone "who would go before the nation and who would bring them back." (27:17). HaShem was endorsing that request, certifying that whereas difficult questions might be brought by Yehoshua for Divine direction, the people would come to rely on him and not feel that his power was somehow usurped or diminished by his turning to HaShem for guidance. It is not a weakness or flaw when our leaders seek Divine inspiration and illumination. It is a "plus", a virtue which reinforces our ability to have some trust and faith in our leaders.

Therefore, when Yehoshua sought Divine guidance through the channels prescribed by the Torah here, he would announce to the nation that they would follow HaShem's plan. This created a sense of security among the people, strengthening their belief in Hashem and their admiration for the leader. A leader who relies on HaShem is a leader who can be relied on.

This is being sent a little early this week as I prepare to cross the ocean for London.

Good Shabbos. D Fox

A THOUGHT ON PARSHIOS CHUKAS-BALAK

A Thought On Parshios Chukas-Balak

"...va'yiru kol ha'eida ki gova Aharon..."

"...and the whole nation saw that Aharon had died..." (20:29)

"...yizal mayim mi'dalyav..."

"...water springs from his buckets..." (24:7)

Since we are reading two Torah portions this Shabbos, I wanted to offer two thoughts of the Ralbag. The first is from Chukas. The Torah tells us of the death of beloved Aharon, older brother of Moshe and our Kohen Gadol. He passed away high atop a mountain where he had been brought by his son Elazar, and by Moshe. After the latter two returned, our verse states that this is when the nation " saw that Aharon had died."

The cryptic word here is "va'yiru" - and they saw. Many mystical as well as homiletic interpretations have been offered in explaining what was seen by the people. Whereas the Ralbag generally aims for an interpretation based on the literal meaning of the words (and he attempts one here as well), he suggests that the best interpretation here is that "seeing" takes on the connotation of "recognizing", which is the seeing of the mind more than of the eye. The nation "saw" what had vanished from among themselves with the passing of Aharon. His practice had been to devote himself to guiding the people with affection and with encouragement. He kept them from straying and intervened when they did. He lived in the pursuit of peace and he kept others from strife and disagreement.

Serving this vital role helped promote a feeling of closeness and care among the people. When Aharon died, it hit them that there was no one doing that for them anymore and the burden of taking charge and building a peaceful community fell upon everyone. This led to the entire nation coming to a mournful halt for a month. The nation "saw" that things no longer looked right. They pondered this and saw that without effort to save relationships, there is pain and sadness. This is when they realized and recognized the implication of Aharon's death.
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The second verse is from Balak. When Bila'am takes up his poetic imagery, he begins talking about the springs and flowing streams which are a metaphor for the gifts and the deeds of the Jewish nation. The Ralbag can handle the metaphor but is puzzled by the shift from flowing brooks to "water springing from buckets." Addressing the words literally, he notes that water may spring from a stream or fountain but can hardly spring or flow from a utensil. People put water into utensils to still them. Where was Bila'am going with this almost twisted image?

The Ralbag suggests that this impossibility - that water will keep moving inside its container - was precisely the wonder which Bila'am was trying to capture. In his vision of the Jews, he realized that when HaShem blesses His people, it does not matter who one is or what his or her skill set is. Each one overflows with bracha and continues to make a positive impression which endures. The blessing even springs forth from the those who have limitations and it goes beyond each one, impacting the next generation and the next. The reality which Bila'am saw about HaShem's gifts to His faithful nation was that we make our mark, we impact, and we give over to others in a manner which baffles the rest of the world. Our waters spring forth even when we are isolated and shunned. The Jewish nation is meant to make a contribution beyond its numbers and its resources. And we do. Boruch HaShem.
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Wishing you a Shabbos spent in the pursuit of peace and harmony, each one making his or her positive mark upon others. D Fox