Parshat Re’eh; Deuteronomy 11:26 – 16:17 by Rabbi Denise L. Eger

This week’s parasha opens with a harsh condemnation of idolatry. An oft-repeated message of the Torah is that idol worship or any practice, custom or even idea that can lead a Jew astray from the worship of the God of our covenant is an anathema. We are to resist with all our being. Just as we love God with all of our heart, soul and might we are to abhor idolatry and all of its trappings. Thus the Torah portion, Re’eh opens with the commandment to destroy pagan places of worship once in the sacred land of Eretz Yisrael.

The command in verse 4 of chapter 12—“Do not worship Adonai your God in a like manner,” reminds us that all too often former places of worship (in this case pagan altars) become incorporated into the new religion. In Spain when the Moors reigned, Churches became mosques and later when Catholicism ruled the Iberian Peninsula, synagogues and mosques became churches. But the Torah prohibition is clear. We are not to subsume the pagan altars and rededicate them to the God of the Covenant of Israel. We are only to worship at the central site that “God will choose amidst all your tribes as God’s habitation.”(v.5)

While the centralized location is not revealed here—we now know this will be the city of Jerusalem. Jerusalem, David’s capital, became not only the resting place of the Ark of the Covenant but became home to the two temples. The first built by David’s son, King Solomon and the second temple built after the return from Babylonia but enlarged greatly by King Herod during the Roman period. Tradition has it that this same spot, was the very spot the Abraham was called by God to nearly sacrifice his son Isaac. And it was upon this rock that the Temples were later built.

Jerusalem is both symbol and reality for the Jewish people. It is a real and vibrant city that bustles today with the ebb and flow of daily life. Buses and cars and pedestrians, residents and visitors mix in a vibrant pulsing urban cityscape. Jerusalem too is symbolic of the longing and desire of the Jew to be close to God. We pray, “Next year in Jerusalem.” Not Paris, London, New York or Haifa—but next year in Jerusalem, we pray, symbolizing our heart’s desire to be in the sacred site of God’s dwelling. Jerusalem is mystical and even perhaps magical in its hold upon you. Jerusalem in the tradition is called the navel of the world. The rabbis recognized the centrality of Jerusalem to many people but especially the Jews. Their worldview was that the world expands only with Jerusalem at its core.

There are some who today make claims about Jerusalem and who would try and erase its Jewish history. There are some who try to suit their political goals by diminishing the Jewish flavor and Jewish nature of Jerusalem. But Jerusalem is and has been the inspiration of the Jewish people and central in our longing to be near God and so it will remain. Even as Israel has left Gaza and parts of the West Bank, lands captured in a defensive war of 1967, a war that was provoked and begun by the Arab nations, we as the Jewish people should remain committed to the location that has been eternally our focus and our dream—Jerusalem.

Parshat Ekev; Deuteronomy 7:12 – 11:25 by Rabbi Denise L. Eger

In last week’s portion we read the first part of the Shema. Hear O Israel, Adonai is our God; Adonai is One. Following that is the first paragraph that we call the V’ahavta. In this week’s portion, Ekev, the second paragraph of the Shema is found.

Some may not be familiar with this second paragraph as it is omitted from most Reform movement prayerbooks. But the second paragraph of the Shema is filled with the promises of God bounty if one observes the commandments. The land will be fruitful and the rains plentiful, the cattle well fed and the individual and community will eat and be satisfied. It is similar in language to many other passages in the Torah with the promise of good fortune, rains and bountiful harvest as a reward for observing and staying close to the commandments and observing our covenant with God.

It also speaks of the punishments that will be wrought upon us if we practice idolatry, one of the gravest sins in Jewish life. Not only will there be famine upon the land but we will be exiled from the Promised Land.

It was this theology of reward and punishment that the Reformers rejected. Their rationalist mindsets argued that God did not bring famine or exile. Their scientific leanings rejected a literalist reading of the text and thus they removed this paragraph from the liturgy as so as to be consistent in their theology.

But can we recite the second paragraph of the Shema while still rejecting a literalist reading or believing that God metes out such rewards and punishments that causes drought or famine? What is the meaning behind the text?

If we read this from a metaphorical perspective we might come to understand that the message might still have import for us today. The message behind this second paragraph of the Shema warns us that “if your heart is seduced and you turn astray and serve gods of others and prostrate yourselves to them…” indeed we are exiled from the Jewish people. We put ourselves in exile. We distance ourselves from our people and our God. The message behind the text is that when we reject the mitzvot, when throw away our covenant, there is a spiritual vacuum within the Jewish soul. A drought to be sure. The Jewish soul is elevated by the commandments. The mitzvot help us to conscecrate our spirits in service to God. When we reject our way of life, we reject that purification and bring darkness to our path.

But if we “place these words of Mine upon your heart and your soul,” as the text continues then indeed we will not only have a guide to deeper consciousness and understanding, but we will be drawn closer to the Holy One of Blessing. We deepen our bond with our people and with our God.

As Rashi comments about the word to love in the opening verse of this paragraph, “If you hearken to My commandments that I command you today to love Adonai Your God,” this means to perform the commandments purely out of love and the honor will come ultimately.

Thus we might reclaim the second paragraph of the Shema. Understanding that our spirits will indeed be weakened if we stray from our covenant and that if we hearken to our Torah and to our God we will be strengthened in all our endeavors.

In a world that constantly pulls us away from God, away from our covenant and a culture that continues to crush our spirits, we need especially to find way to strengthen our Jewish resolve and our well of inner peace. A life filled with Torah and its values of justice and peace can fortify us and bring each one of us a life rich with possibility and hope. That is the best antidote of all to the world’s ills—hope.

May you find hope in the words of the Shema and in living our covenant out day by day.

Parshat V’ethchanan, Deuteronomy 3: 23 - 7:11 by Rabbi Denise L. Eger

What message of hope and inspiration does someone who is in the depths of suffering, trauma and despair need? In our day and age of terror this is a question that has special resonance. When a subway ride in London or a bus ride in Tel Aviv turns into a passage of death; when a plane ride ends in horrific flames bringing down the two of the world’s tallest buildings, this is a question that could use an answer.

What words might bring us comfort in our mourning? What message will reinforce ours sense of order and create anew a foundation for rebuilding the lives of survivors?

For our ancestors and for us we turn to this week’s Torah portion, V’ethchanan. This second portion in the book of Deuteronomy is always read on the Sabbath following Tisha B’av, the ninth of Av. This fast day commemorates the destruction of our ancient temples. Nebuchadnezzar destroyed the first temple in 586 BCE and the Romans destroyed the second temple on the same date in the year 70 CE. This national day of mourning for the Jewish people has other dark days associated with in including the expulsion of the Jews from Spain in 1492. We mourn not only the way of life the temple symbolized but the thousands of people who were murdered as Jerusalem was attacked and burned each time. As the book of Lamentations recalls about the first destruction “Alas, Lonely sits the city. Once great with people! She that was great among nations is become like a widow… Bitterly she weeps in the night, her cheek wet with tears there is none to comfort her of all her friends. All her allies have betrayed her; they have become her foes.”(Lam. 1:1-2)

On the Sabbath following the calendar works in such a way that the message of hope contained in this week’s portion helps provide us with inspiration and comfort as we deal with the catastrophe of destruction embedded in Tisha B’av or in our lives today. We are reminded that even as there are moments of destruction that seem like punishments, God will still fulfill the faithful covenant. “And now O Israel give heed to the laws and rules which I am instructing you to observe so that you may live to enter and occupy the land that Adonai the God of your ancestors is giving you.” (Deut. 4:1)

Just when we feel that God is far from us or even absent from us the Torah comes to remind us, “ For what great nation is there that has a god so close at hand as is Adonai our God whenever we call upon Him?” (Deut 4:7). We are reminded that we as a people must also reach out to God—by observing the mitzvoth, upholding our end of the covenant and through prayer. In these days of uncertainties this verse reminds us that God can be near to us and close to us.

Thus this portion also restates the Ten Commandments, lest we have forgotten the basics in our traumatized states. So even as we face the horrors and terrors of the world, whether the ancient destruction of the temples, or contemporary difficulties we are taught to go back to the basics, the pillars that build our way of life and yes, our faith.

Also in the portion we find the Shema. It is the most profound statement of faith that we Jews have. When we have lost our way or when our fears are overwhelming the Shema is yet another touchstone and foundation to help us rebuild our weakened beliefs. The Jew is to recite the Shema three times a day. It acts as our mantra, if you will, reminding us of God’s oneness and in a way our oneness with God!

And the portion concludes with a reminder that “…you are a people consecrated to Adonai your God… a treasured people.” (Deut. 7:6) If we ever doubted our connection to the Holy One then this portion helps to reaffirm it.

Indeed it brings us words of comfort.

So in these days of terror when the news from Iraq seems grim; when the situation between Israel and Palestine seems fraught with pain and hatred; when it doesn’t even feel safe to take a simple bus or subway ride; when God feels far away—let us be reminded that God is near to us—we must do what we can to remind ourselves of God’s presence through our words and our actions.

Parshat Devarim, Chapter 1:1 - 3:22 by Rabbi Denise L. Eger

With this week we begin the fifth and final book of the Torah-Devarim or Deuteronomy. Traditionally this final book of the Pentateuch is Moses’ farewell to the Children of Israel before they begin their mission to fulfill the promise of the covenant made with God and enter the Promised Land. Moses’ reviews their journey in the opening verses and in particular reviews the administration of the People. Moses outlines in detail, that the burdens of leadership have been great upon him. “I cannot bear the burden of you by myself,” he says recounting Moses’ need to enlist others in the task of adjudicating the many situations and cases that arise from the people. Moses describes seeking out other leaders, the chieftains of tribes who are “leaders, wise and experienced men and appointed them head over you. (1:12)”

This is a tired Moses. This is a leader who has borne the brunt of a kevitching, ungrateful group through many years in the desert. No matter how many times Moses had urged the Children of Israel to trust in God, they have whined and complained about their lot. And now at the end of his life and the end of his journey of leadership—Moses’ speech begins with an acknowledgement that this has not been an easy task, neither is he immune from the difficulty of leadership. Although he has brought the people Israel to this moment with God’s help and guidance, Moses reminds the people in his oration that their moments of defiance of God made the journey more difficult. “Because of you God was incensed with me too, (1:37)”.

And uncharacteristically Moses blames the Children of Israel for his fate of not being able to enter the Eretz Yisrael. “And God said, You shall not enter it either, (Ex. 1:37). You can hear the bitterness in his voice. Moses who hit the rock rather than spoke to it—when the Children of Israel were thirsty for water—now blames his punishment of not being able to enter the Promised Land on the people.

Tired leaders often cannot see the problems with their own actions.

And so in these opening verses of Deuteronomy, Moses acknowledges that Joshua will inherit the mantle of leadership as picked by God and concludes the portion with a reminder not only to the people but to Joshua that God will be with them as they cross over (3:22).

But as Deuteronomy opens we can understand that often a change in leadership will be good thing. As groups grow and change, as institutions grow and change a new leader can bring a different set of skills to the mix. Moses who was the right leader for the first 40 years, bringing the slaves to Mt. Sinai, and ushering the first generations into freedom cannot be the leader who commands a fleet footed army that will need to engage the local people. Moses helped formed the liberated people into a distinct people and gave them an identity and shape and took God’s laws and made them into the practical law of a people. Now it will be up to Joshua to lead the army and build the tribes into a true nation.

It is a lesson for all of us involved in group settings and institutional settings that leadership must change and grow as the group and institutions grow and develop. What was right for one generation may need to be adjusted for the next. But when we acknowledge it and work with it we can achieve fulfillment for ourselves and for our communities.

Parshat Maasei; Numbers 33:1- 36:13 by Rabbi Denise L. Eger

The last Torah portion in the Book of Numbers brings the Children of Israel to the edge of the Promised Land. Their journey is almost complete. The tribes of Gad and Reuben and Manasseh have already requested that their portion be on the eastern side of the Jordan River. God speaks to Moses in Chapter 34 describing the borders of the Land of Israel to them. Then it further describes the leadership who will lead the Children of Israel into the new land.

But in Chapter 33 there is a detailed travelogue of the Children of Israel. The journey is described from their beginnings in servitude in the land of Egypt to the edge of the Promised Land on the plains of Moab. Each place along the way, each encampment is mentioned. Also significant events are recalled such as crossing through the sea, places where there was no water, the site where Aaron died. By recounting the journey through not only all the geographical places but really through the forty years of desert dwelling the history of this people is recited. Why is this important? The generation that dwells on the steppes of Moab is not the generation who left Egypt. Many have died along the way. The generation who will enter the Promised Land and begin the conquest needs to see and to learn that they are part of a much larger historical process. This generation needs to believe that they are fulfilling a promise made to their parents’ generation. This generation must understand that they are now the heirs to the covenant made at Sinai and knowing their own history and their place in history will be critical to fulfilling the next phase of the covenantal promise to enter Eretz Yisrael.

Is this any different for each of us? We as a Jewish people must see ourselves as heirs to this covenant too. Each and every Jew must see herself or himself as an integral part of our people. Each Jew’s actions don’t just affect the individual but our entire People. Thus if we raise our children outside our community and they are lost to the Jewish people—not only is that family diminished but our People diminished. Decisions to affiliate or not with Jewish community institutions are not mere matters of finance or theology but matter to the concept of Jewish peoplehood. And when we know and understand the history of our people and our journey we can better place ourselves in that timeline.

Thus we learn from this week’s portion that knowledge of our past and memory of our history is critical to maintaining a sense of connection and continuity. May each Jew see herself as an integral and vital part of the Jewish people. May each Jew find himself as a valuable and important member of our covenant. And may we understand the awesome responsibility we have to one another in that our actions and decisions affect the entire Jewish people.