Summary: The Book of Numbers, fourth of the Five Books of Moses, spans the 40 year period in which Bnei Yisrael wandered in the wilderness. Korah is the 5th parasha covering chapters 16:1–18:32.

The central story in Parshat Korah is his attempted rebellion. It began when Korah, Datan & Aviram, On ben Pelet and 250 princes gathered against Moshe & Aharon, demanding they cede their leadership role, and bitterly complaining that Moshe failed to bring them to a promised land of milk & honey.

Much of the remainder of the parasha shows G-d’s miraculous support for Moshe’s leadership; the earth opens to swallow Korah and his followers, and the 250 princes who were tasked to bring an incense offering were consumed by Heavenly fire. Their brass firepans were made into an altar cover, serving as a perpetual reminder against offerings by anyone other than those connected to Aharon’s lineage.

No sooner was the revolt suppressed than the people again complained – that Moshe had killed ‘G-d’s people’. The Almighty threatened their destruction but Moshe intervened, hurriedly sending Aharon with his incense censor to stop a plague in the camp which claimed the lives of 14,700 people.

Moshe gathered 12 named-staffs from the heads of tribes and placed them along with a staff with Aharon’s name in the Tent of Testimony (Ohel HaEidut). The next morning Aharon’s staff blossomed like an almond tree with flowers and nuts. It too was kept in perpetuity to prove Aharon’s Divine investiture.

In a last gasp of despair, the generation that left Egypt acknowledged they would perish in the wilderness.

The final paragraphs of Parshat Korah repeat the role of Kohanim and Leviim. The Leviim transported the Mishkan; the Kohanim who were not given any land instead were allotted Terumah gifts from offerings brought by Bnei Yisrael. These included the waved meats, first fruits, first-born animals and more. Similarly, the Leviim who also didn’t inherit any land, were given the people’s Maaser (tithes). From this, the Leviim were to give one tenth to Aharon.

Please look here for an Aliyah-by-Aliyah summary.

Comment: No doubt the parashot of these last 3 weeks show a downward-spiralling trend. First, was Miriam’s slander of Moshe at the end of BeHa’alotekha. That was followed in Shelah-Lekha by the incident of the spies slandering the land of Canaan. And, here we have Korah’s attempted rebellion and the disastrous plague that claimed early 15,000 lives.

We’re reminded of the famous Mishna in Ethics of the Fathers (4:2) that one mitsvah leads to another, just as one transgression leads to another. This means that by doing something inspirational, we’re then energised and empowered to go further. Or it could mean that establishing good habits at an early age is self-perpetuating – as parents we need to be assertive with our children and make sure they develop good ethical values along with their mandatory education.

Perhaps we also need to remind ourselves that, as human beings, having freewill to choose our behaviour, means it’s up to us to pursue a path of righteousness, just as it’s also possible to choose the opposite. Too often, we surrender our ability to choose through habituation, laziness or obsession.

It is not enough to be ritually fastidious and to go through the motions. One needs consciousness in our actions as well. Why do Jewish adult men put on Tefillin each morning (except for Shabbat & Yom Tob)? Why do we keep Kosher? What kind of relationship do we have with G-d? Are we giving of our time and effort to improving the world (Tsedaka)? Are we doing enough for others or just for ourselves?

Our protagonist, Korah, was a grandson of Kehat who was one of Levi’s 3 children. It is fascinating to learn that while his disingenuous ambitions caused a terrible result, seven generations later the Prophet Samuel came from his line. For those unfamiliar, the story of Samuel’s birth and early years is well worth reading, especially his mother’s role.

We live in challenging times. Social norms and habits are changing so quickly, our access to information is so immediate and comprehensive, sacrosanct values that make up the core of our identity such as the sanctity of human life are flaunted with contempt by small but highly visible groups, terror is becoming commonplace, and many of us are unable or unprepared to cope.

The Korah’s of the world will always exist. It is up to us to consciously and conscientiously find our way in righteousness, to embrace and teach ethical values to our children and to ensure anarchy doesn’t become the new reality.

Summary: The Book of Numbers, fourth of the Five Books of Moses, spans the 40 year period in which Bnei Yisrael wandered in the wilderness. Shelah-Lekha is the 4^th parasha covering chapters 13:1–15:41.

It begins with the Almighty commanding Moshe to appoint 12 representatives, one from each tribe except Levi, to surreptitiously tour the land of Canaan and report on its strategic assets. They travelled 40 days and returned with over-sized samples of its produce. Caleb proposed immediate entry, but 10 others provided a discouraging report, leading to a night of anguished tears and the spreading of fear amidst Bnei Yisrael.

For their ingratitude, G-d wanted to destroy the nation with a plague, but Moshe interceded, and instead, the generation who left Egypt (20-years-old and above), were condemned to wander in the desert for 40 years until their demise. Regretting their sentence, a group awoke early the next morning attempting to ascend the nearby mountains and enter Canaan against G-d’s will. But they were struck down by the Amalekites and Canaanites.

The Parasha looks forward to a time when the land would be inhabited by Bnei Yisrael and describes the procedure for making offerings to G-d – oaths and pledges, thanksgiving, guilt and sin, and giving part of the dough as Terumah to the Kohen.

Finally, Shelah-Lekha ends with the incident of the man who gathered sticks on Shabbat, was arrested and stoned to death. It concludes with the commandment of Tsitsit, the 3^rd paragraph of Shema.

Please look here for an Aliyah-by-Aliyah summary.

Comment: Parshat Shelah-Lekha paints an unflattering view of Bnei Yisrael. The central story is the negative report, from 10 of the 12 spies, that it was impossible to conquer G-d’s Promised Land.

Reading this parasha, one can’t help feel a deep sense of tragedy and dread. Rashi famously states the nation’s ‘needless’ crying on that night would prove ‘necessary’ in future nights – referring to Tisha B’Av when allegedly both the 1^st and 2^nd Temples were destroyed. Other calamities on that date included the Spanish expulsion in 1492, the outbreak of WWI and more. How could one particular date be so inauspicious for Jews? It goes against reason.

The Generation who left Egypt – having first-hand experience witnessing the 10 plagues, Pharaoh’s entire army drowned in the Red Sea and the Revelation at Sinai – surely, should have believed G-d would also help them defeat the Canaanites. This may justify why they were deemed unworthy to enter the Land of Canaan. Yet we still must ask why the Almighty would visit further punishment on successive generations.

One view is to identify their failure as an inability to maintain hope. Rather than using imaginative powers to anticipate success, fear led to backward regression; in their own words, ‘better had we not left Egypt … let’s appoint a leader and return’!

If only they’d conjured up a more positive vision! Instead, trying to re-imagine the past proved their undoing. Their empty lives in the wilderness were less a result of G-d’s punishment than their own infighting and obstinacy!

Whether all of Jewish history can be addressed this way is debatable. But today the lesson of Shelah-Lekha is no different. When leaders succumb to fear, are stuck in regressive ideas, only seeing negativity and failing to look ahead, the results must follow a similar pattern. It’s up to us to create a new cycle of hope.

2017 is going to be remembered in London as a year of horrible tragedies. How can one begin to imagine the horror of the residents of Grenfell Tower, a 24-storey building that burst into a conflagration of flames yesterday, taking many lives and leaving others homeless and void of all possessions.

Remarkably, within hours Jewish communities mobilised and are collecting food, clothing, necessities and children’s toys to be delivered to the survivors. Danine Irwin from Holland Park Synagogue who lives in Elstree will take items on Sunday morning 18 September. BES United at Croxdale Road collected items last night but you can contact the office to make further contributions.

RECITING PSALMS
Introduction: This brief comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [Note: Quoted verses are taken from the Mechon Mamre website.]

Chapter 45: Psalm 45 is about someone important. According to non-Jewish scholars it may have been a wedding poem written for the occasion of the royal marriage between Yehoram of Yehuda and Athalia, daughter of Ahab & Jezebel. Athalia reigned as queen from 841-835 BCE. According to R David Kimhi (Ra’dak– Provence 1160-1235), it is a description of, and metaphor for, the splendour and sovereignty of Messianic times.

This Psalm is divided into 5 parts; the Introduction, Portrayal of the King, Central Address, Description of the Bride, and Conclusion ensuring Heirs and Continuity).

If it was a song for kings and not about G-d’s anointed, this would be an example of a profane poem not intended for use in the Temple service nor for prayer.

יָפְיָפִיתָ, מִבְּנֵי אָדָם– הוּצַק חֵן, בְּשִׂפְתוֹתֶיךָ; עַל-כֵּן בֵּרַכְךָ אֱ-לֹהִים לְעוֹלָם. You are more handsome than the children of men; grace is poured upon your lips; therefore God hath blessed you for ever. (Psalms 45:3)

כִּסְאֲךָ אֱ-לֹהִים, עוֹלָם וָעֶד; שֵׁבֶט מִישֹׁר, שֵׁבֶט מַלְכוּתֶךָ. Your throne given of God is for ever and ever; a sceptre of equity is the sceptre of your kingdom. (Psalms 45:7)

Some suggest this poem was written for the wedding of a Jewish king to a foreign woman – for King Solomon when he married an Egyptian Princess.

שִׁמְעִי-בַת וּרְאִי, וְהַטִּי אָזְנֵךְ; וְשִׁכְחִי עַמֵּךְ, וּבֵית אָבִיךְ. Hear, O daughter, consider and incline your ear; forget also your own people and your father’s house. (Psalms 45:11)

The bride’s elaborate entourage would follow her into the marriage.

תּוּבַלְנָה, בִּשְׂמָחֹת וָגִיל; תְּבֹאֶינָה, בְּהֵיכַל מֶלֶךְ. They’ll be led with gladness and rejoicing; they’ll enter into the king’s palace. (Psalms 45:16)

אַזְכִּירָה שִׁמְךָ, בְּכָל-דֹּר וָדֹר; עַל-כֵּן עַמִּים יְהוֹדוּךָ, לְעֹלָם וָעֶד. I’ll make your name to be remembered in all generations; therefore shall people praise you for ever and ever. (Psalms 45:18)

Alternative Reading: In Ra’dak’s view, this Psalm shows G-d’s love for his anointed. The King, metaphorically, refers to Mashiah and the Queen to Bnei Yisrael. The reference to a dynasty lasting forever, to the war of Gog & Magog – to establish truth and righteousness, legitimacy and authority invested by G-d, the subservience of the nations, the exhortation to non-Jews to embrace the Torah, and the universal acceptance of G-d’s sovereignty, can all be inferred in the correct chronological order from these same verses.

Cited by Marcus Jastrow in his 1885-edited non-traditional Siddur Avodas Yisrael, spelling out Ashkenaz customs for public services throughout the year, he suggests this Psalm was read on Shabbat Hayei Sarah.

WOMEN IN HALAKHA: Last night the Montefiore Endowment hosted a panel discussion on Women in Halakha moderated by Rabbi Abraham Levy and including Rabbi Daniel Sperber, Rabbi Michael Rosenzweig and Rebbetsin Hannah Henkin. Representing the full spectrum from left to right in terms of progressive approaches to wear and how women can be involved in education, leadership and ritual, the evening allowed a sell-out audience to hear the respective cases of each proponent.

To the lay person, two points came across most significantly. First, the importance of dialogue with each other and the avoidance of drawing immutable red lines between views and branding each other heretics.  Second, was finding the necessary balance between tradition and innovation. Both are as necessary for a dynamic experience as breathing. Just as one can’t only survive on inhaling or exhaling, so too with religious experience.

Summary: The Book of Numbers, fourth of the Five Books of Moses, spans the 40 year period in which Bnei Yisrael wandered in the wilderness.

BeHa’alotekha  is the 3^rd parasha covering chapters 8:1-12:16. It begins with G-d commanding Aharon to light the seven candles of the Menorah, continuing with the consecration ceremony inaugurating the Levites.

At the beginning of the 2^nd year since the Exodus, BeHa’alotekha describes Pesah in the Wilderness and makes allowance for those ritually impure to bring their Paschal offering the following month (Pesah Sheni).

The Parasha goes on to describe how pillars of cloud and fire signalled the Israelites when it was time to move and when to set-up camp. A special pair of silver trumpets were made for broadcasting instructions to the nation. Their first journey began on the 20^th day of the 2^nd month in the 2^nd year.

Verses describing the initial movement and setting-down of the Aron Kodesh initiated each journey. (These are set apart from the rest of the Torah text by inverted letters.)

As they began marching the people complained and a fiery plague broke out along the fringe of the camp. Realising their error, they called out to Moshe whose prayers stayed the plague.

A second group began to complain there wasn’t any meat and that a diet of Manna failed to quench their appetite compared to the delicacies they’d eaten in Egypt. In despair, Moshe cried out to G-d for help and was promised 70 elders to assist him, and that the nation would be given a month’s worth of meat. Moshe couldn’t comprehend how it was possible to find enough food for such a large population.

G-d chastised Moshe for his lack of imagination. First, a spirit of prophesy was given to the 70 elders and then flocks of quail descended upon the encampment. But those who gathered, slaughtered and ate the meat died from plague. The place was called Graves of Desire.

Miriam and Aharon spoke badly about Moshe’s wife and were punished. Miriam contracted Tsa’ra’at and was quarantined for 7 days before they travelled again.

Please look here for an Aliyah-by-Aliyah summary.

Comment: In the classic work of modern Jewish religious thought, Halakhic Man by R Joseph B Soloveitchik, he defines the purpose of mankind to bring Divinity into this material world. Unlike some who see religious life as mystical and esoteric, who wish to transcend to the supernal realms, Jews have the duty to bring Heaven down to earth. We celebrate and glorify life, aiming to reflect the light of the Divine in ordinary ways.

Dr Tali Loewenthal in his weekly Dvar Torah reminds us that Mannah (daily food provided by G-d to Bnei Yisrael) was consumed by all people – some righteous and others not. There was no discrimination as to who was worthy of collecting and consuming it.

Similarly, he suggests there is a modern-day substitute for the Mannah. Shabbat was given to the Jewish people to taste a part of the World to Come (Me’ein Olam HaBa). It is as equally accessible to those who are fully observant as to those who are on a journey toward greater observance.

The principle lesson is that what comes from Heaven is for everyone, including those of us who are less than perfectly righteous. The Talmud informs that whoever ate Mannah was better able to relate to and understand the teachings of the Torah.

Shabbat also has the ability to enrich our lives. Through family togetherness and community prayer, it brings a bit of Heaven into our world. And, if this is true for Mannah and Shabbat, how much more so for the Torah which was a Divine gift received on Sinai.

Torah is intended for everyone, one could say for all humanity, regardless of our level of commitment. Study brings spirituality into the world, into the lives of imperfect human beings. Ultimately, though, because it comes from Heaven, it will transform ignorance into wisdom, darkness into light and sadness into Joy.

Rabbi Soloveitchik’s Halakhic Man inhabits a physical world populated by real men and women, striving to live together with the Divine Presence.

After the 3^rd UK terror incident in as many days, where thus far in London 8 have died and more than 40 have been injured, we pray the Almighty will comfort the mourners, bring healing to the injured; strengthen those who protect us, and enlighten us all toward living together peacefully.

May we be among those who help bring more light and blessing into a deeply troubled world!

The tragic terror events of the past weeks have made it hard to focus on today’s election. But regardless of party affiliation, we urge you to exercise your right to vote. Polling stations close at 9:00pm.

LIMMUD ITALIA – 2-4 JUNE
From Friday 2nd – Sunday 4th June Limmud Italia was held in Florence, Italy. The 130 delegates came from throughout Italy, Israel, the UK & Australia. The programme included Shabbat in the Comunita Ebraica Firenze synagogue. Built in 1882, it must be one of the most beautiful synagogues in the world (photo). Many thanks to Natan Servi for recommending several members of the Borehamwood community to participate.

RECITING PSALMS
Introduction: This brief comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [Note: Quoted verses are taken from the Mechon Mamre website.]

Chapter 44: Psalm 44 is attributed to the sons of Korah. It’s in the style of a classical lamentation which has 5 parts. 1^st it addresses G-d directly, 2^nd it laments the misfortune befallen the Jewish people, 3^rd it recalls historic circumstances where salvation was granted, 4^th it implores the Almighty’s assistance, and 5^th it includes a brief prayer of thanksgiving.

From verse 1-9 the Psalmist speaks to G-d, remembering favours of old and offering humble praise. This part mentions by inference the gift of the Land of Israel as well as the support received during innumerable occasions of Exile. Rabbi Samson Raphael Hirsch (Germany 1808-1888) suggests that were it not for G-d’s mercy, our oppressors would have long ago eradicated us.

אֱ-לֹהִים, בְּאָזְנֵינוּ שָׁמַעְנוּ– אֲבוֹתֵינוּ סִפְּרוּ-לָנוּ: פֹּעַל פָּעַלְתָּ בִימֵיהֶם, בִּימֵי קֶדֶם. O God, we heard with our ears, our fathers told us; the work You did in their days, in the days of old. (Psalms 44:2)

אַתָּה-הוּא מַלְכִּי אֱ-לֹהִים; צַוֵּה, יְשׁוּעוֹת יַעֲקֹב. You are my King, O God; command the salvation of Jacob. (Psalms 44:5)

בֵּא-לֹהִים, הִלַּלְנוּ כָל-הַיּוֹם; וְשִׁמְךָ, לְעוֹלָם נוֹדֶה סֶלָה. In God we’ve gloried all day, and we’ll give thanks to Your name for ever. Selah (Psalms 44:9)

Verses 10-19 illustrate the poignant circumstances of our too-frequent persecutions by the nations of the world. Yet, with great pathos, we’ve never lost hope in G-d’s providence. Unable to fathom the reason for our national suffering, we faithfully yearn for redemption.

תְּשִׂימֵנוּ מָשָׁל, בַּגּוֹיִם; מְנוֹד-רֹאשׁ, בַּלְאֻמִּים. You made us a byword among nations, a shaking of the head among peoples. (Psalms 44:15)

כָּל-זֹאת בָּאַתְנוּ, וְלֹא שְׁכַחֲנוּךָ; וְלֹא-שִׁקַּרְנוּ, בִּבְרִיתֶךָ. All this has come upon us; yet we’ve not forgotten You, neither have we betrayed Your covenant. (Psalms 44:18)

The final verses reflect upon how throughout history, the metaphor of the Jew ‘being taken out to slaughter like sheep’ has been all too realistic. The Psalmist concludes with a heartfelt plea to G-d; Awaken, remember us, reveal your Countenance and redeem us – for mercy’s sake, even if we’re unworthy.

לָמָּה-פָנֶיךָ תַסְתִּיר; תִּשְׁכַּח עָנְיֵנוּ וְלַחֲצֵנוּ. Why do You hide Your face, and forget our affliction and our oppression? (Psalms 44:25)

קוּמָה, עֶזְרָתָה לָּנוּ; וּפְדֵנוּ, לְמַעַן חַסְדֶּךָ. Arise as our help, and redeem us, for Your mercy’s sake. (Psalms 44:27)

Psalm 44, sweepingly prophetic for more than 2000 years, is a song that accompanied the Jewish people during its long exile and wanderings.

[Please note there will be no entry next week due to the Shavuoth holidays.]

Summary: The Book of Numbers, fourth of the Five Books of Moses, spans the 40 years in which Bnei Yisrael wandered in the wilderness.

Bemidbar, the 1^st parasha, covers Chapters 1:1 – 4:20 and begins on the 1^st day of the 2^nd month of the 2^nd year from the Exodus; the initial task was a national census, taken tribe-by-tribe, excluding the Levites. Bemidbar then describes how the tribes encamped – with 3 tribes on each side of a square. The total of men age-20 and above was 603,550.

Next we read the appointment of the sons of Levi to serve in the Ohel Mo’ed (Tent of Meeting) in place of the first-born. The total of the three houses – Gershon, Kehat and Merari – was 22,000. The number of first born from the 12 tribes was 22, 273. The surplus 273 first-born each paid a 5 silver Shekel ransom to Aharon and his sons. The Levite encampment was also in the form of an interior square with the Ohel Mo’ed at its centre.

The responsibility for deconstructing the Mishkan was given to Aharon assisted by those from the tribe of Kehat who were between 30-50 years old. The procedure outlined in great detail, ensured their safety – so they wouldn’t see the covering of holy objects and die.

Please look here for an Aliyah-by-Aliyah summary.

Comment:  Anyone who’s attended a Passover Seder and stayed through to the last song, will know the number ‘5’ in Ehad Mi Yode’ah represents Five Books of the Torah. But few are aware of a perplexing piece of Babylonian Talmud (Shabbat 116a) which suggests there are actually seven. The source of this discrepancy depends on how we read the Book of Bemidbar.

Were we to describe broadly the plot and drama of the Torah up to this point, we might say that central to Bereshith is G-d’s two-fold promise to Abraham; that his descendants will be chosen as a holy people and that they will eventually inherit the Land of Cana’an.

Shemot and Vayikra demonstrate the fulfilment of that first promise; Bnei Yisrael were redeemed from Egypt, brought to Sinai to receive the 10 Commandments and taught to build a Tabernacle (Mishkan). The priesthood was appointed to maintain spiritual purity in and around the camp and laws of social justice were given, as a prerequisite to living within close proximity of the Divine Presence (Shekhina).

Bemidbar begins a new book in which the focus turns to the fulfilment of G-d’s second covenantal promise, the journey to inherit the Land of Cana’an – bringing us back to our Talmudic dilemma.

The Talmud’s view is that the initial instructions for encampment and movement (Chap 1-10) comprise a book on its own, verses 10:35-36 describing the first steps forward are a separate book, and all the complaining and drama that occurs thereafter marks the third (Chaps 11-36). Bemidbar is therefore the struggle between ideal and reality.

Dr David Elgavish, in the 2005 book Professors on the Parasha, offers an alternate view based on generational change. He sees the second and third parts divided more evenly. The march from Sinai to Kadesh Barnea including the spy’s failure, G-d’s decree against the adult males and the eventual deaths of Miriam & Aharon (Chap 11-20) is followed by the march from Kadesh Barnea to the Plains of Moab and their children’s conquest of the east bank of the Jordan River (Chap 20-36).

This view sees Bemidbar as a transitional narrative – from the generation raised in Egyptian captivity to their offspring, born into freedom. The legacy of Sinai was first conveyed from parent to child via the strength of Moses’s leadership. Subsequent generations would face that challenge anew.

As we prepare for Shavuoth next week, we commemorate G-d’s revelation to mankind! Rashi (France – 1040-1105) explains our ancestors stood ‘as one person with one heart’ at Sinai, realising their utter in-consequence in relation to the words ‘I am the Lord, your G-d.’ Yet, Sinai conveyed to all present the hope that each of us can and must carve out for ourselves a direct, living relationship with the Almighty.

Wishing you Shabbat Shalom & Mo’adim LeSimha,

[Please note there will be no entry next week due to the Shavuoth holidays.]

MANCHESTER TERROR ATTACK: This week we stand in compassionate solidarity with the people of Manchester. Statements have been issued by every major organisation decrying the worst terror attack in the UK since 7 July 2005. The explosion, after Monday night’s Ariana Grande music concert, thus far has taken the lives of 22 people and injured more than 60, mostly teenagers and their parents.

Many are outraged by the barbaric act of a suicide bomber who could turn on the city that raised him and randomly massacre the innocent. Words no longer describe the immense suffering caused by these foreign-trained, delusional, most-often young, men who blow themselves up in the name of idolatry. Some may seek to blame the communities in the UK they come from, but we know that truly faithful Muslims are as eager to prevent this as the rest of us.

So what can we do with our indignation? The immediate cycle of response is always to call for calm, to help the afflicted families and to reach out to build trust and express our love for humanity. In Elstree/ Borehamwood, the Hertsmere Forum of Faith works as a bridge between our different faith communities. Perhaps a first step for some is to engage with HFoF and reach out to those we have less in common with. We believe doing kindness (hesed) is one step forward in counteracting this horrific feeling of pain and grief.

RECITING PSALMS
Introduction: This brief comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [Note: Quoted verses are taken from the Mechon Mamre website.]

Chapter 43: In writing style and form, Psalm 43 appears to be a continuation of Psalm 42. At only 5 verses and without attribution, it is assumed to be from the sons of Korah. The theme is three-fold; a lament over the injuries caused by one’s enemies, the deep pain of separation and a yearning to be brought back into the Divine Presence, and the hope for G-d’s redemptive salvation. Due to its brevity, we quote the entire chapter below.

שָָׁפְטֵנִי אֱ-לֹהִים, וְרִיבָה רִיבִי– מִגּוֹי לֹא-חָסִיד; מֵאִישׁ מִרְמָה וְעַוְלָה תְפַלְּטֵנִי.

Be my judge, O God, and plead my cause against an ungodly nation; Deliver me from deceitful and unjust men. (Psalm 43:1)

R Samson Raphael Hirsch (Germany – 1808-1888) comments on the hypocrisy of nations who profess dedication to the ideals of humanism but fail to show the same to the Jewish people.

כִּי-אַתָּה, אֱ-לֹהֵי מָעוּזִּי– לָמָה זְנַחְתָּנִי: לָמָּה-קֹדֵר אֶתְהַלֵּךְ, בְּלַחַץ אוֹיֵב.

For You are the God of my strength; why have You cast me off? Why go I mourning under the oppression of the enemy? (Psalm 43:2)

שְׁלַח-אוֹרְךָ וַאֲמִתְּךָ, הֵמָּה יַנְחוּנִי; יְבִיאוּנִי אֶל-הַר-קָדְשְׁךָ, וְאֶל-מִשְׁכְּנוֹתֶיךָ.

Send Your light and truth; let them lead me; let them bring me to Your holy mountain and to Your dwelling-places. (Psalms 43:3)

Here R Hirsch suggests that as Jews in exile our prayers are for G-d’s enlightenment so we can truthfully understand the correct path set out in the Torah which we’re expected to follow. To that extent, the light of Torah dispels the surrounding darkness and gloom.

וְאָבוֹאָה, אֶל-מִזְבַּח אֱ-לֹהִים– אֶל-אֵ-ל, שִׂמְחַת גִּילִי: וְאוֹדְךָ בְכִנּוֹר– אֱ-לֹהִים אֱ-לֹהָי.

Then will I go to G-d’s altar, unto God, my exceeding joy; and praise You with the harp, O God, my God. (Psalms 43:4)

מַה-תִּשְׁתּוֹחֲחִי, נַפְשִׁי–וּמַה-תֶּהֱמִי עָלָי:הוֹחִילִי לֵא-לֹהִים, כִּי-עוֹד אוֹדֶנּוּ–יְשׁוּעֹת פָּנַי, וֵא-לֹהָי.

Why are you cast down, my soul? Why do you moan within me? Hope in God; for I shall yet praise, the salvation of my countenance and my God. (Psalms 43:5)

At times it seems our aspirations are out of sync with those of the Divine. The truest fulfilment of our soul’s aspirations is to understand G-d’s plans – and how they are in our best interest.

Those with a careful eye will note that verse 43:5 is exactly the same as verse 42:12 and virtually identical to verse 42:6. Perhaps, musically, this was used as a refrain when the Psalm was sung.

Summary: Behar-Behukotai are the 9^th & 10^th parashot (and last) in the Book of Leviticus comprising Chapters 25:1 – 27:34. When it isn’t a leap year, they are read together.

Behar focuses on the laws of Shemitah (Sabbatical Year), Yovel (Juilee) and limits on debt servitude. Behukotai includes a section on blessings for obeying G-d’s laws, curses for disobedience, and personal vows and their values.

Please look here for an Aliyah-by-Aliyah summary.

Comment: The Book of Leviticus comes to its penultimate end with a list of horrific curses awaiting those who failed to observe the Shemitah year. Often when looking at punishments in the Torah or Talmud we’re tempted to ask if they’re justified.

An example comes from Lag LaOmer where we’re told that 24,000 of Rabbi Akiva’s students died in a plague for not properly showing honour to each other. The astute mind will question, where does the Torah specify that one who fails to show honour deserves the death penalty?

Likewise, in Behukotai we understand that letting the land lay fallow and leaving its produce for the poor is an act of extreme faithfulness and loving kindness. For in the days of an agricultural society, what would one eat if the land wasn’t ploughed? But why should violating Shemitah laws result in such cruelty?

A possible explanation is that G-d created our world and is willing to bless us to the extent we seek to be in relationship with the Almighty. But, choosing to ignore G-d’s directive is tantamount to breaking off the relationship. In a world without G-dliness, the result usually leads to narcissism, rule of the most powerful, abandonment of ethical norms, disenfranchising the weak and vulnerable and finally to self-extinction.

The curses of Behukotai are couched in the language of anger and indifference. The anger perhaps to frighten us and get our attention, as a parent tries to scare a child away from doing something harmful to itself. The indifference perhaps is a warning that as we conduct our lives, so will the world around us respond.

Anyone with a garden knows how easy it is for indolence to set-in, weeds to grow and chaos to prevail. Shemitah laws remind us that we’re all creatures of the Divine and each of us is part of a much larger whole. Ignoring the suffering of others is against the Jewish view and lends support to a world of chaos.

In an age of enlightened thinking and global connection, we have within our ability to avoid and overcome the curses of Behukotai. We simply need the Will to do so.

It was very good to see so many of you last Shabbat at synagogue services and last Sunday at the Well End Scout Activity Centre.

LAG LA’OMER THANKS
Many thanks to the indefatigable Rivka Azair and her many assistants for a splendid Lag LaOmer celebration. To the Food Team and the Fire Team and all those who helped in any way, our sincere appreciation. Some of the many photos can be seen via our Rambam Sephardi website.

Our thanks as well to Rafi Lavi, Asher Moses and Gary Somers for conducting last week’s Shabbat services. We thank Michelle & Jonathan Bahar for sponsoring Kiddush in memory of Jonathan’s late father Emmanuel Bahar.

YAVNEH COLLEGE PRIMARY SCHOOL
A planning application for Yavneh Primary has been submitted recently. It goes without saying how important it is to have a new primary school in our area. Please support the application (17/0767/FUL) by clicking here.

ANNETTE HENLEY – RISING STAR AWARD
Our member Annette Henley (Wahnon) has been shortlisted for a Rising Stars Award 2017, an annual award scheme for women sponsored by Times Newspapers and other prestigious organisations. The aim of the awards is to promote gender equality by recognising talented women in a range of fields.

Annette was nominated for her work on mental health and wellbeing at the Home Office. The award process includes an element of public voting. We heartily endorse Annette for this well-deserved award. Unless you know any of the other candidates, please go to the website and vote for Annette in the Public Sector vote category.

RECITING PSALMS Introduction: This brief comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [Note: Quoted verses are taken from the Mechon Mamre website.]

Chapter 42: Psalm 42 opens the new section of the Book of Psalms and is attributed to the Sons of Korah. It is one of 13 chapters dedicated to the Maskil (Chief Musician). The central theme is the deep pain of Exile and a yearning to be brought back into the Divine Presence. It ends with the hope of happier times, recalling memories of when G-d was close by.

Human aspirations aren’t truly satisfied unless we’re in direct relationship with our Creator. Nothing is worse than being distant and disconnected from the Almighty. Sin cuts us off from our true selves, and causes our soul to cry-out for better.

כְּאַיָּל, תַּעֲרֹג עַל-אֲפִיקֵי-מָיִם– כֵּן נַפְשִׁי תַעֲרֹג אֵלֶיךָ אֱ-לֹהִים. As the hart yearns after the water brook, so yearns my soul after You, O God. (Psalms 42:2)

מַה-תִּשְׁתּוֹחֲחִי, נַפְשִׁי– וַתֶּהֱמִי עָלָי: הוֹחִלִי לֵא-לֹהִים, כִּי-עוֹד אוֹדֶנּוּ– יְשׁוּעוֹת פָּנָיו. Why are you cast down, O my soul? And why moan within me? Hope in God; for I shall yet praise the salvation of [G-d’s] countenance. (Psalms 42:6)

Despite the psalmist’s overwhelming sorrow, hope is found in remembering G-d’s mercies. One’s worst fears can be overcome by realising the Almighty finds no joy in punishing the wicked but rather in their return to righteousness. Psalm 42 is useful in quelling one’s fears and doubts and instead focusing us on faithfulness.

יוֹמָם, יְצַוֶּה ה חַסְדּוֹ, וּבַלַּיְלָה, שִׁירֹה עִמִּי–תְּפִלָּה, לְאֵל חַיָּי. By day the LORD commands loving kindness, and at night, song shall be with me; a prayer unto the God of my life. (Psalms 42:9)

בְּרֶצַח, בְּעַצְמוֹתַי– חֵרְפוּנִי צוֹרְרָי; בְּאָמְרָם אֵלַי כָּל-הַיּוֹם, אַיֵּה אֱ-לֹהֶיךָ. As with a crushing in my bones, my adversaries taunt me; saying unto me all day: ‘Where is your God?’ (Psalms 42:11)

Others interpret this psalm as a longingly heartfelt call to G-d, while remembering past joys of visiting the Temple during the three Pilgrimage Festivals. The sound of running waters serves a two-fold purpose, one to remind ourselves how – like a nearby brook – the Almighty is close though still beyond our reach, the other to recall the tumultuous torrents that washed us away from our homeland.

This Psalm concludes on an up-note (verse 12 is a near exact repetition of verse 6) – that the Almighty’s plans are for our benefit and that we must always ‘hope in G-d’ for our salvation. In the Spanish & Portuguese Jews’ liturgical tradition, this chapter is evocatively chanted during evening services on the 2^nd night of Sukkot.

Thankfully, North Korea seems to have taken a step back from its aggressive, belligerent rhetoric over the past 7 days. And to the relief of many, the election result in France didn’t result in any surprises.

Late last week Buckingham Palace announced the retirement of Prince Phillip Duke of Edinburgh at the age of 95 – having served in his duties for nearly 70 years. Asked what he would do in his spare time, Prince Philip replied with the type of witty remark he is well-known for.

Of course, the royal family lives a level of privilege that might appeal to most of us. But who’s prepared to work for 30 years beyond statutory retirement! We wish H.E. the Duke of Edinburgh a well-earned rest.

RECITING PSALMS Introduction: This brief comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [Note: Quoted verses are taken from the Mechon Mamre website.]

Chapter 41: Psalm 41 is attributed to King David during a period of severe illness. While lamenting the maliciousness of his enemies, David declares his faith in G-d’s closeness even at the worst moments in his life. This Psalm completes the first major section of the Book of Psalms, ending with praises for the Almighty and the words Amen veAmen.

In the introductory verses David describes the merits accruing to those who help the poor. Even in their distress they won’t be abandoned by the Almighty.

ה–יִסְעָדֶנּוּ, עַל-עֶרֶשׂ דְּוָי; כָּל-מִשְׁכָּבוֹ, הָפַכְתָּ בְחָלְיוֹ. LORD, support him upon the couch of illness; You turn all his lying down into sickness. (Psalms 41:4)

Then he moves from 3^rd person to 1^st person to echo a sense of bitter frustration in which even those who were trusted seem to have betrayed him.

אוֹיְבַי–יֹאמְרוּ רַע לִי;    מָתַי יָמוּת, וְאָבַד שְׁמוֹ. My enemies speak evil of me: ‘When shall he die, and his name perish?’ (Psalms 41:6)

גַּם-אִישׁ שְׁלוֹמִי, אֲשֶׁר-בָּטַחְתִּי בוֹ– אוֹכֵל לַחְמִי; הִגְדִּיל עָלַי עָקֵב. Yea, my own familiar friend whom I trusted, ate my bread and lifted his heel against me. (Psalms 41:10)

Convinced of his righteousness, though, David is willing to rely on G-d’s protection in thwarting the threats of his enemies.

בְּזֹאת יָדַעְתִּי, כִּי-חָפַצְתָּ בִּי: כִּי לֹא-יָרִיעַ אֹיְבִי עָלָי. By this I know You delight in me, that my enemy doesn’t triumph over me. (Psalms 41:12)

בָּרוּךְ ה, אֱ-לֹהֵי יִשְׂרָאֵל–מֵהָעוֹלָם, וְעַד הָעוֹלָם:  אָמֵן וְאָמֵן. Blessed be the LORD, God of Israel, from everlasting to everlasting. Amen, and Amen. (Psalms 41:14)

We live in a busy and distracting world. Often, not until we experience illness does one take opportunity to draw closer to G-d. This Psalm reminds those who suffer that their efforts are not wasted, and that prayer can bring deeper spiritual understanding at such times.