Parshas HaAzinu - It's not about you

In the penultimate portion of the Torah, Moshe breaks out into song. On the command of God Moshe introduces to the Children of Israel a narrative that both summarizes their travels to date and offers dour predictions of future national sins and subsequent travails, as well as eventual redemption, a narrative which he terms a “Shirah” or song (Devarim 31:30, 32:44). 

Nechama Lebowitz observes that, in one of the passages that Moshe sings, he relates God’s thinking as He speculates about destroying the Jewish people entirely in retribution for their sins: “I thought I would make an end of them, I would make their memory cease from among men” (32:26). One thing effectively discourages God from this course of action. Is it the merit of our forefathers? Is it our past virtues or future potential as bearers of His covenant? None of these suffice. Instead, God muses: (I would destroy them) “Were it not that I dreaded the enemy’s provocation, lest their adversaries should misjudge; Lest they should say ‘Our hand is exalted and not the Lord hath performed all this.” (32:27).

In the final analysis, God saves us only because it would be a dishonor to His name not to do so.  As Nechama Lebowitz notes, this was the same rationale that saved the Jewish people from utter destruction after the sin of the golden calf (Shemos 32:12) and the sin of the spies (Bamidbar 14:15-16).

As we have traveled the long path of prayer this High Holy days season, we have cited many reasons why God should look past our grievous errors, forgive us, and grant us long lives. We talked about the righteousness of Abraham, Isaac, and Jacob; we cited the glory of Jerusalem, now debased; we abjectly confessed our sins and recounted our suffering; and we made vows to act with more awareness of God in the future. All this was good and constructive. Then along comes Parshas HaAzinu, on the Shabbos right after Yom Kippur, to tell us that while our Teshuva (repentance) is indeed worthwhile, we must keep in mind that God preserves us simply because we are his best chance for bringing glory to His name. It is a sobering and humbling message yet it is one that may help us from getting too complacent as we step away from the discipline and devotion of the holy day prayers and practices. 

Parshas VaYeilech - Advice to the next in line

What would you tell your successor in the work place, if you had a chance? I’d surmise that, for most people, this question is one they don’t often get to consider. The nature of job transitions is that whether due to retirement, taking a better position, or (God forbid) an unwelcome severing of connections, often we do not get to meet the person who takes our place. But if we were perchance granted some overlapping time, what would be the first item of advice you’d offer?

Moshe is given such an opportunity, towards the end of the Book of Devarim. Earlier, God informed Moshe (3:28) that his attendant Joshua would take over as leader of the Jewish people when Moshe’s term concluded. As Moshe nears the end of his farewell address to the Jewish people, he summons Joshua and publicly offers him some words of encouragement. His first words of advice are straightforward: “Chazak, V’EhMatz”/Be strong and have courage" (31:7). God offers the very same exhortation, when He instructs Joshua shortly after Moshe’s death with the same words – three times! (Joshua 1:6, 1:7, and 1:9). What meanings, values, and ideals do these two words convey?

A few years ago my daughter Penina was invited to give a Dvar Torah during her ninth grade orientation and she decided to offer a few thoughts on these two words. She cited the commentary of the Vilna Gaon, who explains that ‘Chazak/Be strong’ refers to physical fitness and ‘V’EhMatz/Have courage’ refers to spiritual resolve.

These two words, then, offer a valuable perspective to anyone starting an important new position. First and foremost, we must preserve our health and enhance our fitness so that we can physically handle the challenges of our role. At the same time, it is vital that we orient ourselves internally so we are positively motivated and actively engaged in our work for reasons that supercede our own personal concerns and desires. 

Parshas Nitzavim - actions and feelings

As Moshe continues his farewell address, he speaks rhetorically about the lack of barriers to living a life of Torah observance and study. Moshe continues: “Rather, the matter is very near to you, in your mouth and in your heart, to perform it.” (Devarim 30:14)

Rabbi Raphael Pelcovitz notes that the word order in this verse appears counterintuitive ¹. Usually, we first think about an action we want to take (it’s ‘in our heart’) and then we do something, either by speaking (it’s “in our mouth”), walking, or engaging in some other form of conscious movement. So what do we make of the reverse order in this verse? Rabbi Pelcovitz answers that there are times when an opportunity or imperative to do a mitzvah presents itself and we do not feel motivated to act. Moshe’s advice for these types of situations – act anyway and your feelings will come around.

Rabbi Pelcovitz cites the Sefer HaChinuch, which notes sagely that: “The heart follows man’s actions.”  We may see this in our own lives, when we find ourselves at the precipice of a holy day or an important social occasion that we ‘don’t feel quite ready for … yet.” Still, because time marches on despite our fervent wishes to the contrary, we plunge ahead and do our best to make the most of the event. And when we look back afterwards, we take some justified pride that – no matter our initial disposition or the distractions of our busy life – we managed to readjust, focus, and observe the mood of the moment as best we could.

¹ = In “Action Inspires and Motivates,” a Dvar Torah in his book Table Talk: Shabbos and Yom Tov Divrei Torah.

Parshas Ki Savo - paying attention

Moshe tells the people of Israel in his farewell address in the book of Devarim that, if they are diligent to follow all of the commandments, then: “All these blessings will come upon you (Bah-oo Alecha) and will reach you (V’HeSeeGooCha).” (28:2). Moshe then lists a number of expansive blessings. Moshe uses the same language a few verses later to describe the converse situation, in which the Jews fail to abide by God’s commands and will then be struck by curses (28:15) that he proceeds to list. Why do these two verses employ two terms to tell us that blessings (or curses) will be delivered to the Jews – wouldn’t one be sufficient?

Commenting on this seemingly extraneous language, Rabbi Yissochar Frand cites the Bais Av and suggests that it is not enough that a blessing comes upon us; it has to reach our awareness as well that we are blessed! He asserts that too many people may have extraordinary blessings – happy marriages, healthy children, ample livelihoods, supportive friends and communities, etc. – yet they do not reflect often or deeply on how truly blessed they are. The blessings just don’t reach them.

The same can be said of curses, which God may place in our lives to alert us to our shortcomings and try to prompt us to modify our behaviors and attitudes (to do T’shuva), so we more closely adhere to the commandments. Sadly, too many people may suffer misfortunes and ascribe such occurrences to bad luck, bad bosses, or nasty family members when, instead, they should look within and undertake a healthy introspection. The curses may come upon them but often enough they doesn’t reach them.

Moshe’s choice of words tells us that in the optimal situation we realize our blessings and, if needed, we take notice of any curses that strike us. In both cases, if we’re mindful enough we end up blessed in the end.