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 Eikev - out of the box thinking

As Moshe continues his recounting of the Jewish people’s 40 year journey through the wilderness, he takes note of a number of miracles that God enacted for their benefit. Among them, he states: “Your garment did not wear out from upon you” (8:4). Rashi elaborates on this statement, citing a midrash in Shir HaShirim Rabbah (4:11) that explains that not only did the Jew’s clothing last for extraordinarily long time but it also grew with them!  The one exception to this miraculous phenomenon, according to the Yalkut Shimoni, was clothes that were stored in boxes, which did wear out.

Rabbi Raphael Pelcovitz, in his book Table Talk: Shabbos and Yom Tov Divrei Torah, considers these two commentaries and suggests (based on baalei mussar) that there is a parallel between the metaphor of the everlasting clothes and our own intellectual pursuits, especially in Torah. Rabbi Pelcovitz states that when we continually wrestle with, apply, and add to an area of intellectual interest (we 'wear' it), our exposure to that area grows with us. But if we allow our exposure to an area of knowledge to remain static (to ‘stay in a box’), then the knowledge and inspiration we may have gained quickly begins to fade.

If an area of knowledge is important to you, the lesson from our parsha is simple – use it or lose it.

Parshas Naso - Blessings

This week’s Torah reading introduces the text of the Priestly Blessing, which should be quite familiar to us: “And God spoke with Moshe saying: Speak with Aharon and his sons, saying: “This is how you shall bless the Children of Israel, saying to them: May Adonoy bless you and protect you. May Adonoy cause his face to shine upon you and favor you. May Adonoy lift his face to you and grant you peace.” (Numbers 6:22-27).

One question we can ask on this section: Since God is the true source of all blessings in our lives, how can any man or set of men – such as the Kohanim (priests) – be designated to bless others?

Rabbi Raphael Pelcovitz raises this question and answers it by citing a midrash, that ties the Priestly Blessing to God’s promise and exhortation to Abraham, centuries earlier: “And I will make of you a great nation, and I will bless you, and make your name great and you should be a blessing.” (Genesis 12:2). The message of both God’s directive to Abraham and His gift of the Priestly Blessing to the Kohanim is that certain people have a unique opportunity – through their service, and through the examples they set – to be a blessing to others.

If the Kohanim live their lives in an exemplary fashion, and teach their fellow Jews with love and skill, then their blessings have true power. I would assert that the same principle holds true for all parents who bless their children with these words on Friday nights – if our relationship with our children throughout the week is one of love, patience, and concern, then our benediction on Shabbat evenings have tremendous potential. 

Achrei-Mot/Kedoshim - Mimicking Mindlessness

God tells Moshe to instruct the Jewish people, in this week’s Torah portion: “As the practices of the Land of Egypt in which you lived, you shall not do; and as the practices of the Land of Canaan, to which I am bringing you, you shall not do; and you shall not follow their statutes.” (Leviticus 18:3).

Rabbi Raphael Pelcovitz, in an essay in his book Table Talk, notes that the word for “their statutes” – ChuKoSayChem – is a curious word choice. The root word, Chok, is used in the Torah to designate commandments that God gives us that do not have any stated rationale and may in fact appear beyond reason; we are to observe them solely because God commanded us to do so. Why is this word used to refer to the undesirable customs of other nations, which we shouldn’t follow?

Rabbi Pelcovitz suggests that this word choice points to an unfortunate trait of the Jewish people. Rather than  seeking out and learning from the most admirable traits of a given culture in which we reside, Jewish people will instead often mimic the native customs or practices that have no evident rationale or redeeming purpose. Such ‘unthinking’ customs may be the current fashions, the local slang, mindless forms of entertainment, or perhaps the stylish cynicism of the day.

What the Torah is telling us, with this word choice, is to place value in our distinctiveness and only adopt ‘foreign’ customs that enhance our attachment to our faith.