Privilege as a Test

 

   In this morning’s Parsha, Moshe describes the provision of manna as a test. In what way was eating manna from Heaven a test? Many commentators such as Rashi and Ramban focus on how the manna experience tested our faith in G-d. There were specific restrictions on how to collect the manna that tested our faith in Hashem: only a certain amount, double on Fridays, no collecting on Shabbat. Furthermore no manna could be left over for the next day- meaning that the Jews went to bed each night in the desert with their cupboards bare, totally dependent on G-d, with no natural way to provide for themselves the next day.

        The Seforno explains differently, in a very brief yet powerful comment he writes:

        “The test is in whether you will do G-d’s will when he provides food and clothing for you without pain, without effort.”

        According to Seforno, the test of manna was the test of privilege. How would Bnai Yisrael handle a situation in which they were provided for without having to exert themselves in conventional ways? In general, the Torah advocates for success built upon hard work. For example, later in the Parsha we read the second paragraph of the Shema. In it the Torah promises that if we do what is right then “Veasafta Deganech” as reward we will have the opportunity to reap abundant harvests. Surely those things that we work for we are able to value and appreciate. But what about the manna? We didn’t do anything to get it; G-d provided, it was literally bread from Heaven. How would Bnai Yisrael relate to such privilege? This was the test of the manna according to Seforno. And this test of privelege is as much a test today as it was in the desert.

        Economists and researchers tell us that we are in the midst of the biggest inheritance boom in history. Within the next 40 years, a staggering amount of money will be transferred between generations as inheritance. Depending on the study, estimates range from 40 to over 100 trillion dollars. Many heirs are looking forward to the day that wealth literally falls into their laps (even though it occurs as a result of the death of a loved one). Wealth obtained effortlessly carries its own set of challenges.

        Studies at Columbia University have shown that the wealthiest children are at equal risk for substance abuse, anxiety and depression as low-income children.

        Douglas Freeman is co-founder of a national consulting firm that works with wealthy families. In an article in USA Today he said, "The level of wealth has grown enormously in this country and we've seen the adverse effects. Parents have seen real examples in their families and in those around them of indolent, lethargic, slothful, over-indulged and under-motivated children."

        It is therefore not surprising that a few years ago Warren Buffet pledged the bulk of his estate, at that time worth $31 billion dollars, to the Bill and Melinda Gates Foundation. Buffet has often said that wealthy parents should leave their children with enough money to do anything they want but not so much that they are doomed to do nothing at all.

        Privilege is a blessing. Those who feel privileged should be grateful and not take it for granted. Compared to previous centuries and other parts of the world, we all live privileged lives, some of us more so than others. The episode of the manna reminds us that privilege brings with it some tests and challenges. Adversity will more often than not lead us to G-d in some way or another. We may turn to G-d in prayer or we may turn to G-d in anger when things are not going our way. But where does G-d fit in the picture when things are going our way? Privilege tests us not to forget G-d’s role in the world and in our lives. It tests us to maintain proper priorities, and to continue to strive for great things. It tests us to live lives of spiritual wealth, on par with our material wealth.

Chosen Nation vs “Like All the Nations”

 Dr. Nahum Goldmann was a founder of the World Jewish Congress and its president from 1951 to 1978, and was also president of the World Zionist Organization from 1956 to 1968. In 1967 he delivered a speech in Basel, Switzerland to mark the 70^th anniversary of the First Zionist Congress. Here is an excerpt from that speech that I found relevant to our parsha and to our current events:

      Zionism has never had a clear-cut position on this question of the character of the State. Zionism was always based on two contradictory ideals. The one ideal was a normalized Jewish life, to create a state like all others, to have a land like all others, a language like all others, a majority like all others, an economy of its own like all others. Its foremost representative was Herzl, an assimilated Jew who did not have a proper knowledge of what Judaism was. What moved him was concern for the Jews: he saw Jewish distress and said that the solution was a land of our own, a life like all other nations. The other ideology, whose classic representative was Ahad Ha’Am, said that the State was only an instrument and that the main aim was to set up a spiritual center that would guarantee the existence and uniqueness of the Jews all over the world. This was not even a purely Zionist dichotomy. In the Hebrew Haskalah literature, we already find this conflict. There was one group that said: Lo kechol hagoyim beth Yisrael, the people of Israel are unlike other peoples and the other replied: Nihye kechol hagoyim, let us be like all other nations. These two contradictory trends have always developed side by side inside Zionism. We wanted to be a normal people, and at the same time to preserve the abnormal, the unique.

      It's interesting how this tension plays itself out in surprising ways. Those who subscribe to Religious Zionism firmly believe that Israel is not meant to be like every other country, but rather a unique country inspired by Torah values that strives to be a light onto the nations. And yet, on my recent trip to Israel I visited the Knesset and met with a Member of Knesset from the Religious Zionist camp. This Member of Knesset was among those in the opposition who heckled Prime Minister Naftali Bennet while he was speaking while Knesset was in session. When we asked him about his behavior, as well as that of other religious MK’s, he explained it as political theatre, similar to what you might find in British Parliament. While political theatre may be a justification for rude behavior in some political settings, I wonder if government officials inspired by Jewish values should perhaps hold themselves to a different standard.

      While the Jewish State may strive to hold itself to unique standards based on Jewish tradition and Jewish values, we cannot allow others to treat Israel differently than all other countries. This week Ben and Jerry’s Ice Cream Company announced that it would stop selling products in the West Bank and East Jerusalem. Singling out Israel and the Arab-Israeli conflict in this way is a form of modern anti-Semitism. As Lord Rabbi Jonathan Sacks z’l explained in an important and insightful (and short) video, throughout history Jew haters have sought to demonize the medium through which Jews collectively identify. For most of history that meant attacks against the Torah. After the Enlightenment and Emancipation attacks were also directed against Jewish culture. Today these attacks are also launched against the State of Israel, a modern facet of collective Jewish identity.

      Moshe warned us about this at the end of Parshat Vaetchanan, when he said (7:6-7): “For you are a holy people to the Lord, your God: the Lord your God has chosen you to be His treasured people, out of all the peoples upon the face of the earth. Not because you are more numerous than any people did the Lord delight in you and choose you, for you are the least of all the peoples.”

      Let us embrace the unique role of the Jewish People and the Jewish State, yet not let anyone get away with anti-Semitism under the guise of holding us to a different set of standards.

 

 

In Tribute to Chalutzim

In Parshat Devarim Moshe recalls the agreement he made with the Tribes of Gad and Reuven. These two tribes wanted to settle on the land west of the Jordan. Moshe agreed, with some conditions. One condition was that a part of the tribe of Menashe must also settle there. This was to ensure that there would be ongoing communication and connection between the tribes on both sides of the Jordan (as I discussed in my Dvar Torah last week). Another condition is expressed in 3:18:

ה אֱ-לֹֽהֵיכֶ֗ם נָתַ֨ן לָכֶ֜ם אֶת־הָאָ֤רֶץ הַזֹּאת֙ לְרִשְׁתָּ֔הּ חֲלוּצִ֣ים תַּֽעַבְר֗וּ לִפְנֵ֛י אֲחֵיכֶ֥ם בְּנֵֽי־יִשְׂרָאֵ֖ל כָּל־בְּנֵי־חָֽיִל

“The Lord, your God, has given you this land to possess it; pass over, armed, before your brothers, the children of Israel, all who are warriors.”

        Moshe is teaching two important lessons in this verse. First, Moshe makes clear that Hashem is the one that has given the land to the Jewish People. This was the Divine plan, already promised to Avraham. Whether the tribes of Gad and Reuven participate in the battles will not determine whether the conquest is successful. Second, Moshe teaches that even though the outcome is ultimately up to God, the tribes are not exempt from putting in the effort and doing their utmost to be successful in battle. Furthermore, it was important for the tribes of Gad and Reuven to show their enthusiasm by leading the charge in these battles. On one level, Moshe is teaching the need to balance Divine assistance with our own efforts, a lesson that is relevant in all areas of life. At the same time this lesson is especially poignant and relevant as it relates to the Jewish presence in the Land of Israel. Our initial, and ongoing, presence in Eretz Yisrael, requires both Divine assistance and self-sufficiency, while never considering this paradox to be a contradiction.

        Moshe refers to those who will engage in battle for the Land of Israel as “Chalutzim”. Here in the pasuk the word is understood to mean “to take up arms”, ie to make the necessary preparations to enter the land. In the 19^th century the term was used to refer to different types of preparations necessary for the return of Jews to Israel. After the Russian pogroms of 1881, a movement arose encouraging young people to move to what was then Palestine to cultivate the land and prepare the way for the less robust populations to make aliyah later on. This movement was called Hechalutz, the pioneer.

        Prof. Nechama Leibowitz explains that a Chalutz is someone who acts out of idealism, and not for personal gain. Moshe calls Bnei Gad and Reuven Chalutzim because they were being called upon to help conquer land east of the Jordan that they would ultimately not settle.

        The modern State of Israel has been developed by multiple waves of pioneers. First Chalutzim drained the swamps. Other Chalutzim made the desert bloom. During my recent trip to Israel we went to Lod and met a number of idealistic Israelis who want to enhance the Jewish presence in the city while improving it for all of its citizens. Even in the aftermath of the recent riots in Lod, these people remain committed to their vision. They too are Chalutzim, engaging in a form of 21^st century pioneering through rehabilitating cities in Israel that have existed for a long time (Lod has been inhabited for over 5,000 years).

        The Nine Days leading up to Tisha B’Av is a time to recognize that Israel needs to be rebuilt. Let us take a moment to appreciate the role of the Chalutzim that have idealistically worked to develop Israel in the past and those who continue to do so today.

Honoring the Past, Anticipating the Future

 

      I write these words as I travel back from a week in Israel. I participated in a leadership mission organized by Mizrachi – Religious Zionists of America. The goals of the trip were:

1) Show solidarity with the State and citizens of Israel after a year of almost no tourism and while tourists are still greatly limited.

2) Reconnect with Israel as travel has begun to reopen after shutting down during the pandemic, and strengthening that connection by seeing places and hearing from people that are not on a typical tour itinerary.

3) Hear about the work of World Mizrachi and begin a conversation on the role of Mizrachi – RZA in the United States.

      It was an incredible trip which included visiting Lod and the Gaza Border; meeting Members of Knesset, as well as Leah & Simcha Golden, parents of Hadar z’l, who was killed during 2014 Operation Protective Edge and whose remains are still held by Hamas 7 years later (along with those of Oron Shaul); hearing from Torah personalities such as Chief Rabbi David Lau, Rabbi David Stav, Rabbi Yosef Rimon, Rabbanit Shani Taragin, Rabbi Elyakim Levanon and Rabbi Berel Wein.

      The mission was a huge success, and I look forward to sharing my experiences and impressions.

      On Sunday we visited the Kotel tunnels. I had visited the tunnels soon after they had first opened when I was studying in Yeshiva almost 25 years ago. I have visited a few times since, and most recently with my family 3 summers ago. This time most of what I saw on the tour were things that I had never seen before. The Old City of Jerusalem is still being excavated, and they are constantly making new discoveries. We saw a stunning new shul space opened, donated by Yitzchak Teshuva who owns Delek conglomerate.

(https://www.israelnationalnews.com/News/News.aspx/239500

      We were also shown a large public room that was utilized in the years prior to the destruction of the 2nd Beit Hamikdash. While the room has not yet been included in public tours, its discovery was featured this week in the Times of Israel.

(https://www.timesofisrael.com/magnificent-2000-year-old-city-hall-unearthed-near-western-wall/)

      They are in the process of transforming the Kotel tunnels into a full scale lower level of the Kotel Plaza.

These two stops on that tour reminded me that Israel has a rich history as well as a bright future. The same lesson was impressed upon us when we visited the Shomron: we viewed a 1700 year old wine cistern, and then we visited the new Kabir Winery. For close to 2,000 years there was no wine produced in the Shomron. Only with the return of Jewish farmers in the area after 1967 were vineyards replanted. Today wine from the Shomron has been awarded international medals for its quality and taste.

      We ensure Israel’s future by remembering her past, and we honor Israel’s past by supporting and ensuring her future.

      This is what Moshe was trying to teach the tribes of Gad and Reuven. In response to their request to inherit land on the eastern bank of the Jordan, Moshe reminds them of the tragic story of the Spies. He wanted to make sure that the nation learned from the past and did not once again sabotage the opportunity to enter the land.

      When we put away the Torah we say “Chadash Yameinu K’kedem – renew our days like those of the past.”

      Let our connection to Israel be strengthened by our knowledge of Israel’s rich history as well as our confidence in Israel’s glorious future.

Responding To the Unexpected Piska in the Midst of Our Lives

    Chapter 26th of Parshat Pinchas begins with a rare scriptural occurrence: 

    What the Masoretic note refers to as a Piska B’emtzah HaPasuk, a break right in the middle of the verse. Your Chumash probably shows it, but it is seen most dramatically in the Torah scroll. The pasuk begins, Vayehi Acharei Hamageifah, “and it was after the plague.” Then the rest of that line is left empty and the verse picks up on the next line with the rest of that verse. Usually there is a Piska, space in the Torah scroll only at the end of an idea, and occasionally there will be a space at the end of a verse. But here there is a pause between when the Torah tells us about a disastrous event, and what the response to that difficult situation was going to be. 

    This week the Jewish community experienced a Piska B’emtzah HaPasuk, an unexpected and tragic event: the collapse of a condo building in Surfside. I believe that our parsha may shed light on how to respond to such difficult circumstances. First, a Piska. By placing a break after mention of the plague, the Torah teaches us that the natural and legitimate first response to tragedy is a break. Piska B’emtzah HaPasuk. No words. Just silence. 

    After the pause, Hashem commands Moshe and Elazar to conduct a census of the People. Rashi suggests an explanation by way of a parable: If the flock that a shepherd has been watching is attacked by wolves, after the attack the shepherd will take a count to see how many survived. So, too, Moshe after this plague counts the people to see how many perished and how many are left.

     There are those Piskas, those unexpected events in life, that leave us speechless, as well as bereft of any way to put the event into perspective. We are confronted with tragedy and are forced to admit that tragedy is part of our lived experience. Oftentimes there’s nothing we can do about it. In those situations all we can do is what Rashi says the shepherd does after a wolf attack: note and record the loss without any semblance of consolation. There are times when any bright side is impossible to see, when we are dealing with a full-fledged tragedy. 

    Such is the feeling many of us have in the aftermath of the condo collapse in Surfside. No words, no lessons, just tears and questions, which must be accompanied by a sense of solidaritywith the families and communities of the victims. 

    In response to the plague, Hashem tells Moshe Se’u, which literally means to lift up. Hashem tells Moshe that one appropriate response to an inexplicable tragedy is to elevate each person and appreciate the value of every individual.

    The tragedy in Surfside is unfolding during the three weeks during which we mourn the national tragedy of the destruction of the Temple. The appropriate response to this recent tragedy is similar to the approach our tradition has recommended when confronting the tragedy of Churban Beit Hamikdash: Ahavat Yisrael. Appreciate the value of each person. Just as the Talmud assures consolation to those who properly mourn for Jerusalem, we pray that Hashem provides strength and consolation to help us process tragedies in productive and meaningful ways.