Parshat Shofetim is the 5^th in the Book of Deuteronomy spanning chapters 16:18-21:10. It concerns establishing a legal system and judicial infrastructure once Bnei Yisrael entered the Land of Canaan. Part of Moshe’s 2^nd discourse to Bnei Yisrael on how to create a viable and just society, it was delivered as they stood on the eastern banks of the Jordan River.

Among the major topics in the parasha are; judging righteously, prosecuting idolaters, appointing a king, looking after the Kohen & Levi, avoiding pagan practices, identifying true from false prophets, setting up cities of refuge for the accidental murderer, the punishment for false testimony, military draft and proper behaviour during war and sieges, and the unsolved murder (Eglah Arufah).

Comment: The Book of Deuteronomy is made-up of 34 chapters. Parshat Shofetim spanning the half-way point, is part of Moshe’s second speech encouraging Bnei Yisrael to be stout-hearted when inheriting the land of Canaan, and to remain faithful to the Almighty once they’d settled-in.

In verse 11:26 of last week’s parasha, Moshe promised ‘a Blessing and a Curse’ to those who adhered to or veered away from G-d’s statutes and commandments. Later in verse 27:11 after 16 chapters of laws (extending across 4 parashot), Moshe returned to that imagery, making Bnei Yisrael accept a public oath on the tops of Mt Gerizim & Mt Ebal.

The thread tying all of these seemingly disparate laws together is the Revelation at Sinai. Looked at closely, much of Deuteronomy is an elaboration of the 10 Commandments in varying forms and iterations. For example, the law establishing Cities of Refuge is an offshoot of the commandment Do Not Murder. The laws about Witnesses derives from the commandment Do Not Bear False Testimony.

For a closer look at the law of Refuted Witnesses or Aidim Zomemim and its relevance today, please see an article that appears in this week’s Jewish News.

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: Quotated verses are taken from the Mechon Mamre website.]

Chapter 7:

The 7^th Chapter of Psalms is attributed to King David’s authorship. The introductory verse identifies what many believe to be an instrument called the Shiggayon.

Generally, the message of this Psalm is the righteous may appear weak and vulnerable, but in the end they will prevail over the wicked who will fall victim to their own evil schemes.

ה אֱלֹהַי, בְּךָ חָסִיתִי; הוֹשִׁיעֵנִי מִכָּל-רֹדְפַי, וְהַצִּילֵנִי.

O LORD my God, I’ve taken refuge in You; save me from all who pursue me, and deliver me. (Psalms 7:2)

Because its penultimate verse promises to return violence onto the head of the perpetrator (as happened to Haman), in some Ashkenaz communities this Psalm is read on Purim.

יָשׁוּב עֲמָלוֹ בְרֹאשׁוֹ; וְעַל קָדְקֳדוֹ, חֲמָסוֹ יֵרֵד.

His mischief shall return upon his own head, and his violence shall come down upon his skull. (Psalms 7:17)

Since wickedness diminishes G-d’s presence in the world, the righteous ask for judgement against sinners not only for their own personal relief but in order that G-d’s Presence be exalted once again.

אוֹדֶה ה כְּצִדְקוֹ; וַאֲזַמְּרָה, שֵׁם-ה עֶלְיוֹן.

I give thanks unto God according to His righteousness; and sing praise to the name of the LORD Most High. (Psalms 7:18)

The Burden on Junior Doctors

This week a young man we know, married to a junior doctor, shared his frustrations about the working conditions his wife faces daily.

The circumstances include; being made to work more than 50 hours per week in a stress-filled atmosphere literally involving life or death decisions. She’s regularly on call for 12-13 hours overnight for a minimum of 3 shifts in a row while having to work her normal 8-9 hour day shift in between.

Holidays are determined by Rota not by personal preference, sick time is hardly tolerated, and she constantly needs to learn new techniques and procedures on-the-job because there’s little time or budget for professional training.

She’s often put in charge of wards and rounds even though a senior doctor should hold that responsibility. She hardly ever has opportunity to take a break during her shift.

Adding to the ‘normal’ stress of being an overworked doctor is the systematic failures within the NHS. Computer systems break down regularly and there’s very poor IT support. She has no regular office or desk.

Even worse, some NHS Trusts are well-known for underpaying their staff and then creating a bureaucratic maze before the mistake can be corrected. On top of that, she’s expected to continue studying, to pass her exams and interviews and is constantly juggling many other appointments related to her work.

The husband’s lament is that half the country think ‘junior doctors are lazy’. The way he sees it is that they’re not lazy – they’re dangerously exhausted.

The NHS, he says, is held together by the enormous sacrifices of doctors, nurses, midwives and countless others working long hours under unimaginably difficult conditions – just so everyone can have free healthcare. Perhaps, he believes, it’s time to recognize a new system is needed.

One scenario might be to impose co-payments on working adults who use the NHS, to help reduce overall some of the financial and operational burden!

This week is the 3rd of the 7 Haftarot of consolation which will eventually lead us to Rosh Hashana. A reminder that Rambam Sephardi will begin reciting morning selihot from 2nd day Elul on Monday 5 September 2016 at 5:50am at the Elstree Shteible.

Parshat Re’eh is the 4^th in the Book of Deuteronomy spanning chapters 11:26-16:18. It begins with Moshe setting before Bnei Yisrael ‘the Blessings and the Curses’, explaining they’d be blessed for following G-d’s commands and cursed for acting otherwise.

Re’eh is one of the longer parashot in the Torah, containing 55 of the 613 commandments. The opening sections concern destroying the idolatry of Canaan, building a central place of worship for sacrificial offerings, permitting the local slaughter of meat if its blood was covered, prohibitions against the false prophet, the enticer or the town whose people have gone astray.

Re’eh also includes the laws of Kashrut, Tithes, Shemitah; treatment of Hebrew slaves, redemption of 1^st-born animals and the 3 pilgrimage festivals. (The final section is also read on Festivals.)

Comment: Parshat Re’eh seems preoccupied with prohibitions against idolatry – as does most of the Book of Deuteronomy. From the retrospective distance of 3 millennia plus, to the modern reader it’s startling to think this was the largest issue on Moshe’s mind. Why should the G-d of Creation feel threatened by man-made idols?

Consider that immediately after the Sinatic Revelation, Bnei Yisrael built a Golden Calf and, had it not been for Moshe’s swift intervention they’d have been written out of history. And, consider further that for 40 years in the wilderness the people, watered and fed directly by the hand of G-d, leapt at the first opportunity to prostrate themselves before the Idols of Ba’al Pe’or.

A famous story in the Babylonian Talmud (Yoma 69b) states that the Rabbis asked how it could be such great personalities of the ancient world were enticed to worship idols of wood and stone. They fasted for 3 days and were shown the likeness of a fiery lion cub emerging from the Holy of Holies. The tale goes on to explain that when they seized it, a hair fell out of its mane and its roar could be heard for 400 miles. (The continuation of the tale is highly worth reading.)

While allegorical in intent, two curious things about this story are 1) the fallen hair of the lion cub, and 2) that it had emerged from the Holy of Holies in the Temple.

Our scientific minds are quick to dismiss anything failing rational explanation. The notion of worshipping multiple gods; the sun, moon, rivers or mountains, should hold little sway over us. But, perhaps we’re missing something more obvious to Moshe – Bnei Yisrael’s motives.

Moshe ‘spoke with G-d face-to-face’. He understood if there was an omnipotent, omnipresent, monotheistic G-d, than giving priority to anything else was based on self-interest, distraction or false worship. Not only would it be irrelevant but sacrilegious to use a surrogate form of worship.

We have an opportunity to be in a personal relationship with G-d but too often spend our time doing other things. Consider the pathos of trying to hold a conversation with your child while they’re playing on an electronic handset!

The fallen hair of the lion cub which emerged from the Holy of Holies perhaps can mean the difference between G-d worship and idolatry is sometimes as thin as a hair’s breadth. Sadly, for 3,300 years, humanity has too often tried but failed then become distracted if not in direct conflict with, the aim of promoting human interaction with G-d.

It wasn’t only the ancients who struggled with this challenge, the ‘roar of the lion cub’ still echoes loudly today. But, it seems we may be closer than ever in finding our way back to the Holy of Holies.

RECITING PSALMS

Introduction: This brief comment is in memory of the Rabbi’s late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others.

Chapter 6: The 6th Chapter of Psalms is attributed to King David’s authorship. The 1^st verse appears to provide instruction how it was sung, what instruments were used and when it was performed, presumably in the Mishkan and then in the Temple.

This chapter would be for anyone suffering from sickness or distress or even for the people of Israel while suffering through oppression. It addresses 3 listeners; the supplicant, G-d, and the enemies.

חָנֵּנִי ְה, כִּי אֻמְלַל-אָנִי: רְפָאֵנִי ה–כִּי נִבְהֲלוּ עֲצָמָי.  Be gracious unto me, O LORD, for I languish away; heal me, O LORD, for my bones are affrighted. (Psalms 6:3)

With pathos and a hint of self-pity, the supplicant beseeches G-d’s forgiveness ‘because in the nether world, who can offer You praise?’

יָגַעְתִּי, בְּאַנְחָתִי–אַשְׂחֶה בְכָל-לַיְלָה, מִטָּתִי; בְּדִמְעָתִי, עַרְשִׂי אַמְסֶה.  I weary with groaning; every night my bed swims; I melt away my couch with tears. (Psalms 6:7)

Similar to other Psalms, it comes to a redemptive end; feeling renewed, the penitent turns to condemn his enemies and ask G-d to ‘receive my prayers’.

שָׁמַע ה, תְּחִנָּתִי; ה, תְּפִלָּתִי יִקָּח.  LORD, hear my supplication; Oh, G-D receive my prayers. (Psalms 6:10)

The Late Gene Wilder (Jerome Silberman)

This past week the Jewish comedian, actor writer and director Gene Wilder (Jerome Silberman) passed away aged 83. He too was part of a remarkably successful, American-driven Hollywood entertainment scene during the early 1970s.

There are several lengthy interviews available for anyone interested. In print, there’s this excerpt from The Scroll. Taped interviews are available on YouTube, this biography was done when he returned to theatre after 35 years hiatus.

Wilder brought an uninhibited silliness and hysterical madness to his performances. He was described by Leonard Nimoy as having a soulful sensitivity with an energetic mania. Though not Hebrew-educated, his Jewishness was highly evident on screen especially in the films he collaborated on with Mel Brookes.

For those who grew up in the 1970s, he endeared to audiences what it meant to be Jewish. One favourite scene is from Frisco Kid, an 1850-s Western where Wilder plays a Polish rabbi on-route to head a community in San Francisco – co-starring young bank robber Harrison Ford. Captured by a native Indian tribe, Wilder guides them in a hora-style rain dance while singing in a Polish shtetel-accent Or Zaruah LaTsadik (a light is planted for the righteous).

We pay tribute to a man who helped many find humour by challenging our notions of normalcy, overriding them with concocted absurdity. Later in life, Wilder summed up his own contributions by saying that he ‘wanted to bring beauty to the world’.

He was a man who knew suffering and by experience taught others how to laugh at pain. A talented watercolour painter, he was also an active public advocate for cancer prevention raising millions of dollars for both ovarian cancer and Hodgkin’s Lymphoma research.

In all his many personas, may he rest in Peace!

This week is the 2nd of the 7 Haftarot of consolation which will eventually lead us to Rosh Hashana. A reminder that Rambam Sephardi will begin reciting morning selihot from 2nd day Elul on Monday 5 September 2016.

Parshat Ekeb is the 3rd in the Book of Deuteronomy spanning chapters 7-11. It contains the mitzvah of Birkat HaMazon, the 2nd paragraph of Shema Yisrael and an answer to the existential question – what is the purpose of life.

Moshe continued to prepare Bnei Yisrael for the task of inheriting the Land of Canaan; reminding them of the journey of the past 40 years and whetting their appetite for its conclusion.

The opening section promises great blessings to those who follow the commandments. Their assets will increase and ­­­their land will become a great place to settle and live.

Comment: Parshat Ekeb challenges us to consider a wider role for the Jewish people among the nations of the world. The word Ekeb translats to mean ‘because.’ Interestingly the same usage is found in one other place in the Torah – when the Almighty promises Abraham at the time of the Akeidah that his descendants will be blessed to become a great multitude and will inherit the Land of Canaan.

In a similar parallel, the Prophet Micah – years after Moshe’s speech, proposes the same existential question ‘what does G-d ask of you?’ Except that Micah’s reply differs from Moshe’s demand in Parshat Ekeb. Moshe asked ‘now Israel, what does G-d require of you but to fear the Almighty, to walk in His ways, to love Him and to serve the Lord with all your heart and soul.’ (Deuteronomy 10:12).

Micah 6:8, on the other hand, stated ‘son of man, what does the Almighty seek from you except to be just, kind and walk humbly with your G-d.’ While the original question implies a national obligation for Bnei Yisrael to develop a relationship with G-d, the latter defines the duty of all humanity towards each other.

Add to this the verses warning against affluence and complacency (Deuteronomy 8:17), ‘beware not to grow arrogant towards the Almighty, claiming my power and the strength of my hand wrought this success’ and we find a strong message for our generation.

Moshe warned Bnei Yisrael not to become arrogant and conceited, thinking their success was due solely to their own initiative. But rather they needed to understand it was G-d who gave them the basic strength, sensibility and directed purpose to achieve their aims.

By thinking we’ve created our own success (Kohi VeOtsem Yadi), we denigrate and appear ungrateful to the Almighty. Beyond this, it strips us of the compassion we might otherwise feel for others less well off.

As we’ve seen recently, ignoring the needs of the disenfranchised risks not only us losing a sense of our shared humanity, but almost certainly leads to the kind of resentment and anger we see around us today in the US, the UK and other developed countries.

Going back to the time of Abraham, our mission was to bring an awareness of the Living G-d to those around us and to use our G-d-given strength to inspire all people to build a world of Justice & Kindness.

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.

Chapter 5:

The 5th Chapter of Psalms is attributed to King David’s authorship. It is a reflection on how the righteous pray to be free not only from suffering but to serve God without distraction.

It is part of our early-morning prayers (the 2^nd verse of Mah Tobu), because morning was important in the religions of the ancient Near East. David’s call demonstrates this prayer is to a listening God.

וַאֲנִי–בְּרֹב חַסְדְּךָ, אָבוֹא בֵיתֶךָ; אֶשְׁתַּחֲוֶה אֶל-הֵיכַל-קָדְשְׁךָ, בְּיִרְאָתֶךָ.

But for me, in the abundance of Your lovingkindness will I come to Your house; I’ll bow down toward Your holy temple in awe of You. (Psalm 5:8)

There is a dynamic tension in the way Chapter 5 describes the wicked villain whose throat is an open sepulcher and the righteous who, by their love of God, may enter the Temple. The chapter ends in thanksgiving for all those who trust in the Almighty, and who in return receive G-d’s protection.

כִּי-אַתָּה, תְּבָרֵךְ צַדִּיק: יְהוָה–כַּצִּנָּה, רָצוֹן תַּעְטְרֶנּוּ.

For You bless the righteous; O LORD, You encompass them, as a shield, with Your favour. (Psalm 5:13)

Further to last week’s synopsis of the book Scarcity; the New Science of Having Less and How it Defines Our Lives, authors Sendhil Mullainathan & Eldar Shafir explain a process they refer to as ‘tunnelling’. Whether speaking of how we use time or money, a human tendency when under pressure to meet deadlines, is to focus on the task at hand at the exclusion of all else.

Their example is that on a not-so-busy day we might spend more time replying to e-mails, lingering a bit longer at lunch with colleagues, allowing ourselves in effect to get distracted. But, when a project deadline looms, those luxuries are considered extraneous, falling outside the tunnel of our vision 

They also describe another phenomenon referred to as ‘juggling’. Those of us who have multiple deadlines will recognise that we’re constantly swapping in and out of different projects as time demands. But keeping all of these projects on track is akin to having a number of balls in the air. Some of us tend to focus mostly on the ball that’s closest to falling to the ground until we’ve got it on its way upward again. But before we can recover, another ball demands our attention.

Both of these behaviours leads to a kind of ‘scarcity trap’, where it’s near impossible to break out of the inefficiency cycle. According to the authors, this accounts for why otherwise rational people might get themselves into spiralling debt or be overwhelmed with time commitments they can’t keep. Such people are always trying to catch-up.  

It’s also a reason why people concentrate on that which is important and urgent, at the expense of other issues that are equally important but not as urgent. Someone so busy trying to submit a work report on time may inadvertently miss going for their annual doctor’s check-up.

Even though we may think otherwise, living under such pressure makes us less efficient in the long-run. Taking a few moments out of our day for prayer, especially in the early morning, allows for the possibility to recalibrate our perspective and keep better control over our time, money and lives. King David in Psalm 5 has suggested a way for the righteous to serve the Almighty more effectively. It’s a lesson we can all stand to absorb.

Parshat VaEthanan is the 2nd in the Book of Deuteronomy continuing Moshe’s admonishment of Bnei Yisrael during the last days of his life. It begins with Moshe explaining how he pleaded with the Almighty for permission to enter the land of Canaan but was rebuffed. It contains the Decalogue, the 1^st paragraph of Shema Yisrael and part of the Pesah Hagadah.

‘Almighty G-d, You’ve begun to show me the mighty works of Your hands, please let me cross over and see the good land on the other side of the Jordan.’ And G-d replied, ‘Enough, don’t speak of it any longer.’

‘Behold, listen to the statutes and laws which I teach you in order that you live and merit inheriting the land. Neither add nor detract from them. Remember what your eyes witnessed against those who worshipped the idolatry of Ba’al Pe’or.’

Moshe reminded Bnei Yisrael that these laws will make them distinct among the peoples in Canaan who will be in awe of them. ‘For to what great nation has G-d come so close? And, to which nation has G-d given these commandments. Be steadfast not to forget what you saw with your eyes and experienced in your hearts; make it known to your children and grandchildren.’

He then reminded them of Horeb (Sinai) where they received the 10 Commandments from the Almighty. How they saw no physical image of G-d, nor should they in future designate any natural body – such as the sun or the moon – into a deity for worship.

‘Only you has G-d taken from the iron furnace of Egypt to be a people of inheritance. But G-d was angry with me for your sake and I was prevented from going with you … beware, not to forget the covenant G-d made with you.’

Moshe described the relationship of causality the people would have. ‘When successive generations are born and turn to idolatry angering G-d, I call Heaven & Earth as witnesses, you’ll be destroyed and chased out of the land.’

‘You’ll be scattered among the nations and will remain few in number. And when you again seek G-d with all your heart and soul, you’ll be returned; for G-d is merciful, not forgetting the promises made to your ancestors. Ask those who know history, has G-d ever spoken from within fire to any people and they lived, or has any nation been redeemed from within another through miracles and wonders as you’ve been.’

‘For that reason be sure to observe these laws G-d has given you, so that it goes well for you and your children, and in order for you to prolong your days in the land.’

Then Moshe designated 3 cities on the Transjordan side for the accidental murderer. One was Betser in Reuben’s land, Ramot in the Gilad of Gad and Golan in the Bashan area of Menashe. The Torah then lists the place, time and circumstances when Bnei Yisrael was given this charge.

Chapter 5 retold the Sinatic experience where the people heard G-d’s words and Moshe stood as intermediary. [The 10 Commandments are listed.] Moshe described his role. ‘You said to me, Go close and listen, then tell us all that G-d tells you and we will hear and do.’

‘Then G-d said ‘return to your tents’ asking me to stay to hear all the commandments, statutes and ordinances that you should do in the land of your inheritance. Observe what G-d has commanded you, neither veer left nor right; so that you may live and it will be good for you, and you’ll enjoy long years in the land.

In Chapter 6 Moshe elaborated on the intent of all the commands; to engender within Bnei Yisrael an immense love and fear of G-d. [Here the 1^st paragraph of Shema Yisrael occurs.]

Moshe warned Bnei Yisrael to avoid other scenarios which could lead to their expulsion; suggesting what might happen when Bnei Yisrael captured towns and houses full of the spoils of its inhabitants. ‘Beware lest you forget G-d who took you out of Egypt … refrain from following the ways of the idolatry of the local inhabitants.’

VaEthanan concludes with words also appearing in the Pesah Hagadah. ‘And should future generations ask, what are these testimonies, laws and ordinances which G-d has given you … Tell them our ancestors were slaves to Pharaoh in Egypt and G-d took us out to bring us to this land … And it shall be righteousness for us when we observe these mitsvot.’

The parasha ends with a stark demand to break the altars of the local inhabitants and destroy their deities; warning against assimilation and inter-marriage. ‘Don’t marry them; neither give your daughters to their sons nor take their daughters for your sons, for they will lead you astray.’

‘For you are a holy nation, G-d has chosen you as a treasure from among the nations. Not because you were abundant in number, for you are the fewest. But because of G-d’s love for you and promise to your ancestors … For G-d is trustworthy in fulfilling covenants and mercy … unto a thousand generations.’

Comment: Parshat VaEthanan – is essentially about creating a loving relationship with the Almighty. Moshe has crafted together a series of vignettes to draw out the positives and the negatives. He contrasts a sense of pride within Bnei Yisrael – evident in their national mission and destiny with potential betrayal through idolatry.

VaEthanan is about the opportunity for our relationship with the Almighty, Creator of the Universe. But profoundly, and uniquely to monotheism, such a relationship can occur not only nationally but on a one-to-one basis.

For anyone blessed with teenagers, you’ll recognise in Moshe’s warnings a familiar scene. Raising one who inhabits ‘a house they didn’t build and enjoying the fruits of a vineyard they hadn’t planted … growing contemptuous and ungrateful’. This is a difficult immature stage that requires much patience, understanding and empathy, and one where love is more out of self-interest than sincerity.

A pre-requisite to mature love is to appreciate the other for whom they are – their struggles and successes, their weaknesses and strengths, their goodness, hopes and aspirations – not just for what they do that satisfies me.  Perhaps it’s reading too much into Moshe’s intentions, but reflecting in hindsight his role as shepherd and leader of Am Yisrael, could his message also be that it’s time for Bnei Yisrael to take responsibility for themselves, since he won’t be with them much longer?

For a more complex understanding of the subtlety in Moshe’s speech, click here.

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.

Chapter 4:

The 4th Chapter of Psalms is also attributed to King David’s authorship. It focuses on sinfulness and repentance, and the solace gained from the latter. It appears to be a continuation of the theme from Psalm 3 – David’s lament about son Abshalom’s attempt to usurp the throne.

בְּקָרְאִי, עֲנֵנִי אֱלֹהֵי צִדְקִי–בַּצָּר, הִרְחַבְתָּ לִּי; חָנֵּנִי, וּשְׁמַע תְּפִלָּתִי.

Answer when I call, O God of my righteousness, You who set me free when I was in distress; be gracious to me, and hear my prayer. (Psalms 4:2)

The message in the psalm is that the victories of sinners are temporary and meaningless, and that only repentance can bring true happiness. It is a request to God for deliverance from past distress.

בְּשָׁלוֹם יַחְדָּו, אֶשְׁכְּבָה וְאִישָׁן: כִּי-אַתָּה ה לְבָדָד; לָבֶטַח, תּוֹשִׁיבֵנִי.

In peace will I both lay down and sleep; for You, LORD, make me dwell alone in safety. (Psalms 4:9)

Knowing King David was immensely grieved by Abshalom’s death, one might speculate that in this Psalm he had his son’s sinfulness and potential redemption in mind, as much as his own.

The book Scarcity; the New Science of Having Less and How It Defines our Lives, written in 2013 by two gifted academics Sendhil Mullainathan and Eldar Shafir, discusses the contemporary problem of not having enough time to complete everything we’d like to. It deftly points out how the human mind calculates trade-offs and demonstrates the benefits and shortcomings of the hectic life we all sometimes find we’re living.

The authors’ early premise is that in the short term, putting ourselves under deadline pressure achieves heightened productivity one wouldn’t reach by the lack of a target or goal. But it also illustrates how by living from deadline to deadline, project to project, we lose the ability to see the wider picture and discern between the forest and the trees. Thus, while being highly productive, we may be doing things inconsistent with or even a betrayal to our true selves.

In a world where we mostly are subject to the demands of others, it’s important to measure and control the amount of time we allocate to that which is essential. Perhaps the commodity that is most finite for all of us is time. Once past, there is no reclaiming how it was used.

A lesson from Psalm 4 might be to everyday ask ourselves, have we spent our time well. To lay down and awake with a sense of peace, requires self-honesty and the willingness to ‘repent’ and change the ways we allocate our time. To make sure we’re applying the right measure to the Scarcity we’re faced with, taking 5 minutes at the end of our day to reflect and then adjust our direction seems like a small but immeasurably valuable task.

Finally we are reunited after months of separation! This week both Israel and the Diaspora will read Devarim on the Shabbat before 9 Ab.

Parshat Debarim opens the Book of Deuteronomy, written mostly in the 1^st person, it contains 3 major speeches by Moshe expounded in the last days of his life. Debarim occurs at the plains of Transjordan, an 11-day journey from Horeb, on the 1^st day of the 12^th month in the 40^th year.

Moshe orated how ‘G-d spoke to you at Horeb to go forward through the Emorite land to inherit territory promised to Abraham, Isaac and Jacob. You were so numerous I wasn’t able to look after the entire population; a judiciary and law enforcement were appointed to relieve my burden and I instructed them how to judge the people fairly.’

‘From there you journeyed to the Great Midbar until Kadesh Barnea, from whence we were to go up and inherit Canaan. But you implored me to send spies to report on the land, and I agreed, sending 12 tribal representatives. They travelled to the Valley of Eshkol, bringing back samples of its fruits. Then you rebelled against G-d, lamenting in your tents. And, though I told you not to be afraid, that G-d would carry you as a father carries a child, you wouldn’t believe.

Angered, G-d heard your self-pity and swore that none of that generation would enter the land, other than Kaleb. Even I was prevented from entering; Joshua would bring you in my stead. Told to turn away into the desert, you regretted your sin, insisting too late to go up into battle. And, though G-d forbade it, you rebelled again and were decimated by the Emorites returning to wail before the Almighty who heeded not your cries. We remained in Kadesh for a time, then turned to the Midbar and stayed near Mt Seir for many years.

Eventually, you journeyed through the borders of Seir but didn’t confront its inhabitants, for their land belonged to Esav. You could purchase food and water from them for silver; G-d blessed you these 40 years in the desert where you lacked nothing. And you passed through their land on the road from Eilat to Etsion Gaver.

We turned to cross through the land of Moab but were told by G-d not to disturb them either, for it wasn’t their land we would inherit – theirs was the inheritance of Lot.’ (Moshe added the history of conquest and settlement in those lands.) ‘Then we were ready to cross the Zared Valley. From Kadesh to Zared took 38 years until the previous generation naturally died off, some struck by the hand of G-d for other reasons.

And, when all of the previous generation were no longer, G-d told me to cross the border of Moab to the town of Ar but not to discomfit them for their land too was part of Lot’s inheritance.’ (Again Moshe added the history of conquest and settlement in those lands identifying tribes not previously mentioned in the Torah.) ‘Instead we were to cross the Arnon Valley and take land from King Sihon which G-d would place in our hands. From then on the Almighty would put the fear of you upon all nations under the Heavens.’

‘And I sent messengers to King Sihon to make peace, asking him to let us pass through his land, paying for our food & drink as was done with the inhabitants of Seir & Moab. But Sihon refused, massing his troops to war with you. G-d hardened his heart so you could conquer his land. You destroyed his cities and killed its inhabitants, leaving no remnant. Only the cattle and spoils did you keep – all of this given into your hands by G-d.’

‘Then we turned to the Bashan. King Og and his troops came out to war with you. And G-d told me not to be afraid, for Og too would be given into our hands. So it was, without any remnant, you captured 60 of his well-fortified cities.’ (Once again Moshe added a conquest and settlement history for those lands, tracing Og’s lineage back to the Refa’im giants, himself requiring an iron bed 9 amot long x 4 amot wide.) ‘Those lands on the Transjordan were given to the tribes of Reuben and Gad. The remainder of Gilead and Bashan was given to half the tribe of Menashe.

And I commanded you saying that G-d gave you this land on condition you go armed to help the tribes in their conquest of Canaan, while your wives, children and cattle could remain behind. To Joshua, I commanded saying you’ve seen what G-d has wrought upon these two kings, so will the Almighty do to all the kingdoms that lie ahead of you. Fear not, the Lord wars with you.’

Comment: Parshat Debarim – a remarkable Me’am Loez Midrash in Parshat Matot at the end of Bamidbar explained that the 42 journeys of Bnei Yisrael listed were as much relevant to their historical occurrence as to what we should expect of a future redemption. This week’s Parasha shows a continuing trend.

Moshe, standing before the leadership and people, needed to address their fears and to inspire their confidence for success in the upcoming battle to conquer Cana’an. The Book of Debarim is referred to by the commentators as Mishne Torah (a repetition or doubling of the Torah).

Comprised of 3 major speeches, in the first one Moshe aimed to invigorate Bnei Yisrael with examples of how the Almighty redeemed them from Egypt, cared for them in the wilderness, gave them victories over Kings Sihon & Og, and that despite the uncertain outcome awaiting them, G-d would also ensure their victory over the Canaanites.

This speech which somewhat oddly referenced in great detail the success of Esav and Lot’s descendant in securing ancestral lands in Seir, Amon & Moav, was meant also to give heart to Bnei Yisrael that G-d who provided countless miracles in their past could be trusted to fulfil the promises for their future. Just as Seir, Amon & Moav were given to Esav & Lot and protected against Bnei Yisrael’s incursion, so too should they trust the Almighty would fulfil the promise to Abraham, Isaac and Jacob to possess the land of Canaan as their perpetual inheritance.

Perhaps today as well, we should understand that being unable to fathom the horrible and violent chaos occurring around us nor comprehend its intended outcome, through our faith in the Almighty, we must remind ourselves to trust G-d to fulfil the promise of safety, security and well-being made so long ago to our Patriarchs & Matriarchs.

RECITING PSALMS Introduction:

This brief comment is in memory of my late mother (l’Ilui nishmat Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. May your efforts always be blessed.

While the world’s attention is focused on the incredible physical strength and mental determination of those top athletes competing in the 2016 Brazil Olympics, around us an ideological battle continues.

Are we believers in a world view that sees G-d’s direct involvement in history and in our personal lives or do we underplay and ignore G-d’s presence in the everyday and think all is mundane. This was David’s dilemma in Psalms Chapter 3.

Chapter 3:

The 3rd Chapter of Psalms is about overcoming personal challenge & difficulty and gaining salvation through recognising the active presence of G-d in the world (known as Hashgaha Pratit or Individual Divine Providence).

How often do we find others trying to convince us G-d is absent from our troubles?

ג  רַבִּים, אֹמְרִים לְנַפְשִׁי:  אֵין יְשׁוּעָתָה לּוֹ בֵאלֹהִים סֶלָה Many say of my soul: ‘There’s no salvation for him in God.’ Selah (Psalms 3:3)

But this Psalm begins with the familial-political troubles David faced, concluding with his personal thanksgiving to God, who answered the prayer of his afflicted soul when he was forced to flee Abshalom his son.

David, deserted by his people and mocked by his advisors, was hunted by a ruthlessly ungracious son trying to usurp his thrown. Turning to God in desperation, he confessed his faith in the Almighty and found solace and comfort in knowing this too was part of a Divine plan.

ט  לַיהוָה הַיְשׁוּעָה;  עַל-עַמְּךָ בִרְכָתֶךָ סֶּלָה Salvation belongs to the LORD; blessings be on Your people. Selah (Psalms 3:9)

In times of hardship, we may feel helpless and alone. But unfailingly, when acknowledging and seeking Divine assistance, our re-framed perspective is enhanced for the better.