Category Archives: Dvar Torah

Hol HaMoed Sukkot

Dvar Torah, ,

Hol HaMoed Sukkot (Shemot 33:12-34:26)
Summary: The Torah portion on Shabbat Hol HaMoed Sukkot is from Parshat Ki Tisa – just after the Golden Calf incident. In the first aliyah Moshe beseeches the Almighty for Bnei Yisrael to continue to find favour in G-d’s eyes. The second and third aliyot express Moshe’s request to see G-d and the compromise to allow Moshe to see ‘My glory in retrospect’.

The fourth and fifth aliyot record Moshe’s second journey up Mt Sinai with freshly carved tablets. As G-d descended again onto the mountain, Moshe read-out the 13 Attributes asking G-d to forgive the peoples’ sin. G-d responded with the offer of a new covenant. The sixth and seventh aliyot expound the terms of that new covenant, reiterating the command to observe the foot-festivals.

Maftir is from Parshat Pinhas Numbers 29. The Haftarah, from Ezekiel 38, is appropriately, the end-of-days cataclysmic War of Gog & Magog.

Comment: In the first chapter of the Babylonian Talmud (Sukkah 5) we are told the minimum height of a Sukkah is 10 tefahim (hand-breadths) or roughly 80cms. Curiously, the Rabbis discuss whether the Divine Presence ever descended to Earth and whether Moshe ever ascended into Heaven. Quoting a verse (And G-d descended onto Mt Sinai … and Moshe ascended.’ Shemot 19:20), they assert that G-d never descended below, nor did Moshe rise above 10 tefahim – a liminal measurement for experiencing the Divine Presence (Shehinah).

The significance of this in the context of a discussion of the minimum measurement of a Sukkah may offer insight into a simple spiritual principle. The Sukkah is our effort to put into practice all the recent promises of fidelity, loyalty and allegiance made during Rosh Hashana and Kippur. Dwelling in a Sukkah represents Divine protection in the Sinai desert via the Clouds of Glory. A Sukkah exposes us to potentially harsh elements in nature, bringing us to recognise our dependence on the Almighty for shelter and protection – our vulnerability.

The Rabbinic argument that the Almighty descends not to man’s level but to a height just above 10 tefahim, informs us that if we want G-d to dwell (leShakhen) among us especially in the Sukkah – we must reach up beyond our comfort zone to initiate contact. One best way to do so is by ‘extending’ ourselves to those who are also vulnerable.

For a brilliantly stirring 6-minute animation ‘Why I Am a Jew’ from Lord Rabbi Jonathan Sacks click here.

Sukkot

Dvar Torah,

SUKKOT – MITSVOT OF THE DAY
Sukkot is an autumnal harvest festival that also includes the final prayers of Rosh Hashana & Kippur. It is known as Zeman Simha’teinu (Time of Our Joy). For a look at last week’s mitsvot and customs (Sukkah & Arba Minim), please click here.

This week we’ll look briefly at laws and customs of Hoshana Rabbah, Shemini Atseret & Simhat Torah.

1. To preserve the ancient tradition when the Kohanim circled the Mizbe’akh (Altar) in the Beit HaMikdash, today we take out a Torah from the Heikhal and make a circuit around the Teibah each day of Sukkot (except for Shabbat). The circuits are made while holding the Lulab & Etrog.

2. On Hoshana Rabbah (Sunday 4 Oct), the final day for penitential prayers and for using the Lulab & Etrog, some have the custom to remain awake all night reciting a special order of readings (Tikun).

In the morning after Shaharit, seven circuits are made holding the Arba Minim,Selihot prayers are recited and the Shofar is blown. At the end of the service, the willows are beat on the ground 5 times – a custom dating back to the days of the Prophets.

3. We continue to use the Sukkah on Shemini Atseret (both at night and during the day) but without making the berakha Leisheb BaSukkah. At night women will add the blessing She’he’hiyanu when lighting candles, it is also added during eveningKiddush.

At Musaf we add the beautifully poetic Prayer for Rain. We then begin sayingMashib HaRu’ah U’Morid HaGeshem in the Amidah (until Pesah).

4. On the eve of Simhat Torah after Arbit, the Torahs are taken from the Heikhaland the congregation dances with them around the Teibah. It is the Sephardi custom not to read from the Torah on the eve of Simhat Torah. During evening Kiddush at home, once again She’he’hiyanu is added.

5. Some have custom to dance with the Torah in the morning as well. The hazanreads from VeZot HaBerakha enabling all who wish to be called-up to get an aliyah.The penultimate call-up is for the children in the community who join the Rabbi and are then blessed by the Kohanim.

6. The Hatan Torah reads his portion until the end when immediately the Hatan Bereishith reads his portion – the first 7 days of creation. Kaddish is recited after the second reading. It is a custom to give sweets to children on Simhat Torah to increase their sense of joy.

DVAR TORAH
Shabbat Hol HaMoed Sukkot (Shemot 33:12-34:26)
Summary: The Torah portion on Shabbat Hol HaMoed Sukkot is from Parshat Ki Tisa – just after the Golden Calf incident. In the first aliyah Moshe beseeches the Almighty for Bnei Yisrael to continue to find favour in G-d’s eyes. The second and third aliyot express Moshe’s request to see G-d and the compromise to allow Moshe to see ‘My glory in retrospect’.

The fourth and fifth aliyot record Moshe’s second journey up Mt Sinai with freshly carved tablets. As G-d descended again onto the mountain, Moshe read-out the 13 Attributes asking G-d to forgive the peoples’ sin. G-d responded with the offer of a new covenant. The sixth and seventh aliyot expound the terms of that new covenant, reiterating the command to observe the foot-festivals.

Maftir is from Parshat Pinhas Numbers 29. The Haftarah, from Ezekiel 38, is appropriately, the end-of-days cataclysmic War of Gog & Magog.

Comment: In the first chapter of the Babylonian Talmud (Sukkah 5) we are told the minimum height of a Sukkah is 10 tefahim (hand-breadths) or roughly 80cms. Curiously, the Rabbis discuss whether the Divine Presence ever descended to Earth and whether Moshe ever ascended into Heaven. Quoting a verse (And G-d descended onto Mt Sinai … and Moshe ascended.’ Shemot 19:20), they assert that G-d never descended below, nor did Moshe rise above 10 tefahim – a liminal measurement for experiencing the Divine Presence (Shehinah).

The significance of this in the context of a discussion of the minimum measurement of a Sukkah may offer insight into a simple spiritual principle. The Sukkah is our effort to put into practice all the recent promises of fidelity, loyalty and allegiance made during Rosh Hashana and Kippur. Dwelling in a Sukkah represents Divine protection in the Sinai desert via the Clouds of Glory. A Sukkah exposes us to potentially harsh elements in nature, bringing us to recognise our dependence on the Almighty for shelter and protection – our vulnerability.

The Rabbinic argument that the Almighty descends not to man’s level but to a height just above 10 tefahim, informs us that if we want G-d to dwell (leShakhen) among us especially in the Sukkah – we must reach up beyond our comfort zone to initiate contact. One best way to do so is by ‘extending’ ourselves to those who are also vulnerable.

For a brilliantly stirring 6-minute animation ‘Why I Am a Jew’ from Lord Rabbi Jonathan Sacks click here.

Ha’azinu

Dvar Torah

Summary: Ha’azinu is the 10th parasha in the Book of Debarim. It occurred on Moshe’s birthday, the last day of his life. HaAzinu is 44 stanzas of allegorical prose capturing Moshe’s final words of wisdom and warning to B’nei Yisrael before they entered the land of Cana’an.

The first part of HaAzinu called Heaven & Earth to witness that G-d, Creator of the Universe, founded a nation wandering ‘in a desert land,’ and shared with them a relationship of Parent to Child.

The second section lamented the people turning away from G-d and the painful consequences of their idolatrous behaviour. The prose ends with Bnei Yisrael again being redeemed by G-d – but not before having undergone much suffering,

At the end of HaAzinu, Moshe taught this ‘Song’ to Joshua and the Jewish people, reinforcing to them how ‘the length of their days’ depended on behaving well in their new land. G-d commanded Moshe to ascend Mt Avarim where his death would be like that of Aharon‘s – for failing to sanctify G-d’s name at Mei Meribah.

Comment: Though we have a tradition that chapter numbers in Tanakh weren’t designated by Jewish sources, it would seem highly appropriate for HaAzinu to be Chapter 32 (Lamed Bet – Lev – heart).

Moshe shared a message meant to reside in the people’s hearts perpetually. Whether HaAzinu ever gained the popularity of ‘platinum sales’, nonetheless, passing-on wisdom from generation to generation is one of the small ways we attempt to extend our reach towards immortality – even before we’re gone.

Today, fortunately we can study the works of the Babylonian Talmudists and Spanish Codifiers among others. The merit of our study keeps their works alive and, at the same time, enlivens us as well. Leaving a spiritual legacy is something we should all consider.

Apropos to Sukkot, Rabbi Jonny Solomon wrote this week about the 21st century malady of ‘affluenza’ – an over-emphasis on physical pleasures and comforts that can lead to spiritual malaise. ‘The way to ensure we don’t succumb to “affluenza” is to remind ourselves we’re mere travellers in this world, which is precisely the message of Sukkot. By leaving our permanent homes and dwelling in a Sukkah, we remember this world is itself only a temporary residence, and what’s most important is what we do, not what we have.’

Rosh Hashana

Dvar Torah,

ROSH HASHANA – MITSVOT OF THE DAY
For those enjoying the night sky, you’ll recognise this week the moon is in its final descending phase. The unseasonably cold temperatures are more reminiscent of late Autumn than of Rosh Hashana but nonetheless .. this coming Sunday night will bring in the New Year 5776.

Here are some essential mitsvot and customs for the period from Rosh Hashana toYom Kippur. For those interested in a much longer anthology, please see the compilation of Daily Halakhot circulated by Rabbi Eli Mansour.

1. On the morning before Rosh Hashana (Sunday 13 Sept 7:00am) it is customary to recite Hatarat Nedarim (Annulment of Vows) after Shaharit. Men have the custom of also going to the Mikveh.

2. On the Eve of Rosh Hashana we begin the Arbit prayers with Ahot Ketana, a wish that problems of the past year will end, and the new year will begin with blessings.

3. Women lighting candles recite 2 berakhot the first night, leaving out Shehiyanu on the second night. One is encouraged to sit calmly for a few moments, to appreciate the work of all those who helped prepare, before beginning Kiddush.

4. Households have the custom of eating auspicious foods after Kiddush but before making Motsi. These include; Dates, Beans, Leeks, Spinach or Beetroot Stems, Pumpkin or Gourd, Pomegranate, Apple dipped in Honey and part of a Sheep or Fish Head. (Search Sephardi Simanim for more details.)

5. It is a Biblical command to hear the Shofar on Rosh Hashana. Tradition going back thousands of years was to hear a minimum of 9 blasts. But as the rabbis were unsure what was the sound of Teruah, they included three variations – Teruah,Shebarim and Shebarim-Teruah – requiring us to blow 30 blasts. Over time that’s been embellished and now the daily total is 101. (There are few opportunities today to fulfil one of the 613 mitsvot. We welcome you to come hear the Shofar.)

6. Most important for fulfilling the mitzvah of Shofar is for both the blower and the listener to keep in mind the intention to perform the mitzvah. One shouldn’t speak until all the blasts are finished. The first set of 30 and the last 41 are blown while the congregation is seated, the 40 during Musaf standing.

7. During the intermediary days leading to Kippur, four additions are made to the daily Amidah, the most sensitive being to change the 3rd blessing from Ha-El HaKadosh to HaMelekh HaKadosh. One who forgot this change is obliged to repeat the Amidah.

8. The customary greeting during this period is Tizku LeShanim Rabot Ne’imot veTobot (May you be worthy of many pleasant & good years) for which the reply isTizkeh veTikhye veTa’arikh Yamim (May you merit life and long years). The shorter version in Ladino is Muchos Annyos.

For a brilliantly stirring 6-minute animation ‘Why I Am a Jew’ from Lord Rabbi Jonathan Sacks click here.

Nitsabim

Dvar Torah,

Summary: Nitsabim is the 8th parasha in the Book of Debarim. It comprises the final part of Moshe’s speech to B’nei Yisrael preparing them to enter the land of Cana’an. Nitsabim reframed the Jewish nation’s commitment to a new oath with G-d for all eternity, an oath requiring fidelity and setting out the condition for their ownership of the land.

The first and second aliyot list the participants and reason for the new covenant. The third aliyah foretells the negative consequences of abrogation and the sympathy of surrounding nations when devastation and exile would befall the Jewish people.

The fourth and fifth aliyot promise return to G-d and by so doing once again Bnei Yisrael would be worthy of G-d’s blessings while the curses would revert to their oppressors. The sixth aliyah suggests the mitsvot are not distant from the people but were close at hand, in their mouths and hearts.

Finally, the seventh aliyah reaffirmed ‘having before you Life and Death, Blessing and Curse, therefore choose life for yourself and for future generations’ (Debarim 30:19).

Comment: Appropriately, Nitsabim is always read just before Rosh Hashana as it presents the history of a nation that has been invited to embrace holiness. We are as challenged today by the question to choose life over death as were our ancestors 3 millennia ago. Part of our choosing is the decision to take responsibility for those things we can control and strive to make them better.

We pray this will be an obvious and simple choice for each of us during the upcoming Days of Awe. And may we all be blessed for a year of health, prosperity, compassion for others and peace!

Ki Tabo

Dvar Torah,

Summary: Ki Tabo is the 7th parasha in the Book of Debarim. It is a continuation of Moshe’s speech to B’nei Yisrael preparing them to enter the land of Cana’an. Ki Tabo is about making public declarations.

The parasha begins with the farmer’s declaration upon bringing Bikurim (first fruits) to the Temple that G-d had fulfilled the promise to Abraham, Isaac & Jacob that their descendants would inherit Cana’an, a land flowing with milk and honey. Second is the personal declaration during the Sabbatical cycle that each individual had separated and distributed correctly their Ma’aser (tithing) to the Levi and the poor.

The third aliyah introduces a new covenant G-d made ‘on this day’ with the Jewish people, promising ‘if you keep the mitsvot I will make you a holy nation’ (Debarim 26:19). The fourth aliyah contains instructions to set up monuments of stone, engraved with words from the Torah, after crossing the Jordan River at Mt Eival.There, too, they would build a sacrificial altar.

The parasha then describes the testimony of the 12 tribes, divided into 2 groups – one atop Mt Gerizim the other atop Mt Eival – where they would pronounce 12 potential curses to which they would respond ‘Amen’. A series of counter-balancing blessings were promised to those who listened to the voice of G-d.

The sixth aliyah offers an expanded, spine-chilling description called Tokhaha(Rebuke). In escalating intensity, the rebuke begins gradually to give the Jewish people opportunity to mend their ways and correct their neglectful behaviour. If they continued to ignore G-d, the Torah foresaw even harsher treatment to follow, until they’d be returned as unwanted slaves to Egypt.

In the final aliyah Moshe’s voice returns to one of optimism, restating all the achievements of their 40 years in the Midbar and their recent conquests of the Trans-Jordan plain.

Comment: Imagining ourselves in Moshe’s presence listening to the speech of Ki Tabo, we would probably be wondering, ‘why is he telling us something that won’t be relevant for years to come?’. In order to fulfil the mitzvah of Bikurim, for example, required occupying, dividing and settling the land, and establishing a place of central worship. It took Joshua more than 2 decades to achieve this.

Upon reflection, we understand Moshe’s aim in using a visual narrative was to anticipate the people’s future in Cana’an. Through forward projection he instilled in the nation an image of achievement.

An oratory technique still used today, we do ourselves a great service by focusing our minds on the good things we want to create or have happen. This then serves as the internal support for when we find ourselves in more trying times. Perhaps this is also a technique we can use in the days leading to Rosh Hashana 5776.

Shoftim

Dvar Torah,

Summary: Shoftim is the 5th parasha in the Book of Debarim. It concentrates on the rules for establishing communal life and continues Moshe’s final speeches to theBnei Yisrael as they prepared to enter Cana’an.

Shoftim begins with the command to appoint a system of justice – judges & law-enforcement officers – charged to protect the public interest and not be corrupted by personal gain. Bnei Yisrael were then reminded not to worship idolatry or offer blemished animals in their Divine worship. For those who took cases to the place where Kohanim, Levi’im and judges resided, there was an obligation to heed the words of the authorities and not act in contempt of court.

Shoftim continues with rules applying to appointing a Jewish king in the land ofCana’an. He mustn’t be consumed by passions to amass horses, wives or wealth, so his heart won’t be diverted from focusing on G-d. Instead he was to study the Law and serve as a moral example to the nation.

The third and fourth aliyot in Shoftim concern the role of Kohen & Levi – not to receive any land inheritance, but instead to be given gifts from the agriculture and flocks of the landed tribes. The tribes were also proscribed from using any substitute spiritual intermediaries for worship.

Next Moshe described the prophetic chain – that G-d would appoint a successor to lead the people. The people needed a procedure for discerning true from false prophecy.

The fifth aliyah lists the command to set up 3 cities of refuge – places providing safe haven to the accidental murder and protection from any bereaved family member seeking revenge. To ensure the cities’ integrity, the intentional murderer was denied refuge and instead handed over to their avengers.

The sixth aliyah addresses the judicial process for accepting witnessed testimony, A minimum of 2 valid witnesses were required to ascertain judgment. If witnesses perjured themselves, their punishment would be the same as what they intended to falsify. Shoftim continues with military exemptions for those who built a new house, planted a new vineyard, became engaged to be married or were simply too frightened to go out to war.

The parasha concludes with ancient rules of engagement in war. The nation had to seek a treaty of peace with their enemy. If the treaty was refused, the town would fall under siege, and once breached all warring-men would be killed, while women and children along with assets would be taken as spoils of war.

But there were several nations to be eradicated entirely from Cana’an. Toward those 7 idolatrous nations, no mercy was to be shown – not to men, women or children [N.B. words too harsh for our moral sensitivities today].

Finally, Shoftim ends with the Eglah Arufah, the ritual for a corpse found outside the city limits. The nearby city elders would gather and break the neck of a young calf, then all would profess innocence to the cause of death. (These same words are used today when leaving a Jewish cemetery ‘Our hands have not spilled this blood nor have our eyes seen’ (Debarim 21:7).

Comment: 
We were upset to read this week of the terrorist bombing in the Thai Erawan Shrine that killed at least 20 innocent people. We pray for the recovery of the injured and wish comfort to the families of those who died.

In the week where Parashat Shoftim compassionately provides ‘cities of refuge’ for the inadvertent murderer and the Eglah Arufah ritual of innocence. It frightens us to see CCTV images of a human being consciously – without empathy or guilt – depositing a bomb in a public space and walking away to his own safety. An act of premeditated hatred and cruelty, it’s roots date back to the first fratricide (Cain killing Abel), reminding us why the Divine principles of respecting life and living in peace are still so important today.

Eikeb

Dvar Torah,

Summary: Eikeb is the 3rd parasha in the Book of Debarim. It continues the first of Moshe’s final speeches to the Bnei Yisrael as they prepared to enter Cana’an. Eikebis preoccupied with warning the Israelites against the immigrant’s cycle of insecurity, complacency, arrogance and idolatry/ assimilation when settling into their new land.

Moshe constructed a polarity for the people by telling them of their reward for following G-d’s ways and by threatening punishment for disobedience and neglect.They’re told inheriting Cana’an is not a natural entitlement but that it will be given to them because the current inhabitants were corrupted and unworthy.

He reminded them of their father’s sin with the Golden Calf and other rebellions, charging this generation to remain steadfast in fulfilling G-d’s commands and worshipping G-d with all their hearts and souls. Intertwined with his exhortations, Moshe reminded the people G-d redeemed them from slavery but that they often failed to be appreciative (Datan & Aviram, swallowed by the earth for rebelling, were an example).

In the last section of Eikeb, which contains the second paragraph of Shema, Moshe described the difference between the land of Egypt and the land of Cana’an. The nation was told ‘Cana’an is a land the Almighty looks after constantly, G-d’s eyes are on it from the beginning of the year until the end.’ (Debarim 11:12) The parasha ends with a promise G-d would ensure ‘their success in the land.’

Comment: Following the horrible incidents in Israel last week, there’s no better way to lose the ‘moral high-ground’ than to act and become as barbaric as one’s enemies. Any nation or people who claim to be moral must live by a standard demonstrating a higher morality. When they stop living-up to that standard they lose the claim of ‘being righteous’ and instead become like other nations or people who live according to a lower moral way.

While the actions of a few Jewish ‘terrorists’ have been widely denounced, perhaps this is an opportunity to revisit the institutional policies and structures which may encourage such extremist behaviour. And, just as an entire nation of Israelis shouldn’t be tarnished by the image of a few vigilantes, we might ask ourselves how much we too, fairly or otherwise, allow images from the media to colour and shape our view of ‘others’.

For a lovely explanation of the traditional belief why both the broken and whole tablets were preserved in the Aron Kodesh, please see this parasha comment from Rabbi Marc Angel of the Institute for Jewish Ideas and Ideals.