Category: Torah

We live in a scary and unpredictable world. We never really know what tomorrow, or today, will bring.

One unremarkable morning during graduate school, my friend and I rode the Long Island Railroad from my parents’ house in Great Neck, NY into Manhattan. As it was a few days before Rosh Hashana, I used the 25-minute ride to recite selichot. When we arrived at Penn Station, my friend asked if she could borrow my selichot book and return it to me that night in Washington Heights. I happily agreed.

By the time we met up 10 hours later, the entire world had changed. It was almost impossible to comprehend what had transpired in those few hours between our passing of the selichot book back and forth.

The date was Tuesday, September 11, 2001.

I remember walking through the streets of Manhattan that clear, sunny morning, without a cloud in the sky and thinking about how calm everything was. And then less than a half-hour later, the first plane hit. And then the second. Within a few hours, thousands of innocent lives had been taken, and countless more were altered forever. And the world was a different place.

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How does one transition? Leave a job, a place, a time? How does one move forward when something is ending and yet there is also a beginning. This is the moment we find ourselves in this week’s parsha of Vayelekh. Moses’s time as a leader of an enslaved people brought to freedom is now coming to an end. Yet the Children of Israel are at the beginning of the next part of this nation’s history — entering the Land of Israel and fulfilling a promise given to Abraham over 400 year before. How does Moses handle this transition? What is his transition plan?

First, he communicates clearly that his time as their leader is over:

Moses went and spoke these things to all Israel. He said to them: “I am now 120 years old, I can no longer be active. Moreover, the LORD has said to me, “You shall not go across yonder Jordan” (Deuteronomy 31:1-2).

Second, he reassures the Children of Israel that God will continue to take care of them and bring them into the land that was promised them (verses 3-6). Then Moses clearly passes leadership to his successor Joshua (verses 7-8). Finally, he writes down his words so that they will be remembered in perpetuity carried in the Ark (verse 9).

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And we walked, the two of us together — my father and his littlest daughter — winding our way back from the Western Wall where we had just welcomed Shabbat. “Take a look at this,” he said out of nowhere, pointing to the open chumash (pentateuch) in his hand: “Vayashkem” — “vayashkem”; “Vayikramalach” — “vayikra malach…,” showing me the many parallels between Genesis 21’s banishment of Ishmael and Genesis 22’s binding of Isaac. In each story, Abraham wakes up early (21:14, 22:3); in each he submits to God’s command to sacrifice, literally or figuratively, a beloved son (17:18, 21:10-11, 22:2 with Rashi); in each case God, through the proxy of an angel, ultimately spares the child from death (21:16-19, 22:11-12); in each, God promises that the son will become a great nation (21:18, 22:17-18.)

I have no idea why my father mentioned these stories that late-summer night. Perhaps he had begun, uncharacteristically early, to review the Torah portion which he leined every year in shul on Rosh Hashanah, which also happened to be his birthday. “What do you think it means?” he asked. I did not offer any brilliant insights, nor, to the best of my recollection, did he. But I remembered his question — the first time in my memory that someone asked me for my thoughts about a Torah story, rather than offering their own. And so every Rosh Hashanah, as I would listen to my father publicly read those stories in that beautiful, haunting melody, and wonder about the parallels and their significance, I would wander through the text, contemplating why we read them on that day. In retrospect, I realize that it was my father’s question that handed me a candle to explore dark, unclear passages, and illuminate them, find meaning, and make them my own. At times, I would explore accompanied by companions, upon whose shoulders I stood. Just as often, however, I’d head off to meander on my own, lantern in hand, and encounter others along the way with whom I could compare notes.

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On vacation, one of our time-tested ways to get the children to unwind before bed is to work on a trip journal. Nothing fancy, just a title and a drawing or two, and an opportunity to review the highlights of the day.

Now, the children have their own ideas of what to highlight, and a taste for drama. So a sample entry on a gorgeous day hiking in the Golan Heights is as likely to illustrate a dingy pizza shop closing before we got there as stunning wildflowers or Edenic natural springs.

Which brings us to this week’s parasha, Masai, which opens with nearly 50 verses of “And they [the Children of Israel] traveled to place-X and they encamped at place-Y.” The Torah tells us that “Moses wrote their goings out by their travels in accordance with God [al pi Hashem]” (Numbers 33:2).

What is God’s purpose in having Moses record the segments of the journey? Why aren’t the narratives in Exodus and Numbers enough?

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Throughout the ages it has been accepted to retell Torah stories in the language of the times, Think Tzena u-Rena, the Yiddish accounts of biblical narratives. Here is my retelling of the daughters of Tzelofchad, for 2019.

* * *

Milkah: Hey girls, we have a problem — with our father gone, with no brothers who is going to inherit our father’s portion of the land of Israel?

Tirzah: Let’s go speak to Moses.

Hoglah: Great idea.

Noah: Um, girls, we have a problem. Moses’ yeshiva is on that street with the huge sign, “No women on this sidewalk.”

Milkah: What if we wear our burkas?

Machlah: I think I know a back way in. It’s over a fence, but we can climb it and then go through two garbage dumps. Follow me!

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At the end of Deutronomy, we reach the end of Moses’ life and we see the great mourning of the people at this immesurable loss. In this context, the Torah tells us:

וְלֹֽא־קָ֨ם נָבִ֥יא ע֛וֹד בְּיִשְׂרָאֵ֖ל כְּמֹשֶׁ֑ה אֲשֶׁר֙ יְדָע֣וֹ ה’ פָּנִ֖ים אֶל־פָּנִֽים׃

Never again did there arise in Israel a prophet like Moses — whom the LORD singled out, face to face. (Deuteronomy 34:10)

On this tragic verse, Sifrei Deuteronomy (357) comments that while there was never a prophet like Moses in Israel, there was in fact one among the nations:

And there shall not arise in Israel again a prophet such as Moses”: But among the nations, there did arise. And who was he? Balaam the son of Beor. But there is a difference between the prophecy of Moses and the prophecy of Balaam. Moses did not know who was speaking to him, and Balaam did know, viz. (Numbers 24:16) “The speech of the hearer (Balaam) of the words of the Almighty.” Moses did not know when He would speak to him until He did so. Balaam did know, viz. “and the knower of the knowledge of the Most High.” Moses did not speak with Him unless he was standing, viz. (Deut. 5:28) “And you, here, stand with Me.” And Balaam spoke with Him when he was fallen, viz. (Num. 24:4) “The vision of the Almighty shall he see, fallen and his eyes uncovered.

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