Elul Encouragement: Shofar Then L’Dovid

 Two of the well-known customs during the month of Elul are performed one right after the other at the end of Shacharit services: the blowing of the shofar and the recitation of Tehillim Chapter 27 “L’Dovid Hashem Ori”. Of the two customs, shofar blowing during Elul is more established and referenced earlier and more often in books of Jewish law. Due in part to its more established status, some Rabbis believed that the proper order of operations is to recite Psalm 27 first and end services with the sound of the shofar. Although this makes a lot of sense and would seem to be a more dramatic way to end services, it is not the customary order of operations in most synagogues, including ours. We blow the shofar and then recite “L’Dovid”. We can get a better understanding of why we do what we do by briefly reviewing the reason for each custom.  The Tur (O.C 581) quotes Pirkei D’Rabbi Eliezer to explain why we blow the shofar in Elul. Historically, Moshe broke the first set of tablets on the 17^th of Tammuz. After praying for the People’s forgiveness, Moshe was finally ready to ascend Mt. Sinai again to receive the second tablets on the first day of Elul. On that day, the shofar was sounded as a warning to the Jewish People not to make the same mistake this time around. In effect, the sound of the shofar during Elul is a reminder of how very difficult it is for human beings to change their ways. The sin of the Golden Calf was a once-in-history type of event. And yet, as Moshe ascends Mt Sinai to receive the second tablets the shofar is sounded to remind the Jewish People not to make that mistake again. When we hear the shofar, we too are being challenged to change our ways and perspectives. But we are creatures of habit. If the Jews who erred and were forgiven for the sin of the Golden Calf were suspected of not changing, what hope can we have? That is why we recite Tehillim Chapter 27 after the shofar blasts. As King David writes in this Psalm, Hashem is our light and our salvation. Teshuva may be difficult, but if we put our trust in Hashem then it is well within our reach. During the month of Elul, Teshuva is the natural outcome if we heed the call of the shofar and understand “L’Dovid Hashem Ori” as both a note of encouragement as well as a call to action.

Feeling Our Excitement in Life- In Torah

 Children often cannot see the benefits or detriments of their behaviors. Explaining to them why it is good or bad for them will fall on deaf ears. The future consequences of their behaviors and actions may be abstract and beyond a child’s ability to comprehend. That is why parents and teachers must often use concrete rewards and punishments in real time in order to help a child make good choices and begin to appreciate what they should be doing and what they should not be doing. For example, a parent might bribe a child with candy to go to a doctor’s appointment without putting up a fight- even though healthcare is good for that child. And a parent might punish a child if they run into the street unaccompanied in a way that the child will easily comprehend (like no dessert) because it is difficult for that child to appreciate the danger and error of their actions. We would hope that once that child reaches adulthood they no longer require these external motivators in order to do the right thing and to avoid bad things. However the reality is that humans never fully grow out of this quirk. We often engage in behaviors that are clearly bad for us- whether they are bad for our health or damaging to our neshamas. And even if we know something is good for us or the right thing to do, we may be averse to engaging in those activities if it requires a lot of effort or if it’s not enjoyable. The Torah was aware of this human quirk. That is why even after impressing upon us that keeping Torah is objectively beneficial and that straying from the Torah’s ways is objectively detrimental, Moshe is forced to succinctly articulate this truth. At the beginning of Parshat Reeh Moshe tells the people: “Behold, I set before you today a blessing and a curse. The blessing, that you will heed the commandments of the Lord your God, which I command you today; and the curse, if you will not heed the commandments of the Lord your God, but turn away from the way I command you today, to follow other gods, which you did not know.” If we don’t keep Torah and mitzvot because we appreciate their value, then we should do so because otherwise we will experience a curse- i.e. negative consequences. The pesukim use the word “today” both in regards to the blessing as well as the curse. Rashi (later in Devarim) explains that we should experience a Torah lifestyle with the freshness and excitement as if it is new to us today and every day. The Chasam Sofer asked: How does this comment of Rashi explain why the word “today” is found in regards to the curse? The Chasam Sofer explained that human nature is to need excitement and to seek it out. If a person does not find that sense of excitement, wonder and satisfaction within a Torah lifestyle then they will be compelled to seek those feelings elsewhere. It is not surprising that throughout history, less affiliated and non-observant Jews are often at the forefront of new political, social and economic movements. Instead of finding a sense of wonder and amazement within Torah – they look elsewhere. This can also explain why so many Jews who have not been exposed to the beauty of Torah, look to other spiritual traditions (such as transcendental meditation, Buddhism etc) in an attempt to nourish that void in their soul. If you are reading this message it means that you are inclined to seek inspiration and meaning from Torah and Jewish tradition. We can never take that for granted. We cannot allow our Jewish practice, identity, or pride to ever get stale. If we do, we risk looking elsewhere and turning away from the source of blessings.

The 4 Ingredients in Nurturing Jewish Identity

 Like many families, all of my children participated in Jewish summer programs this summer; two as counselors and two as campers. Anecdotes indicate, and studies have confirmed, the power of immersive Jewish experiences on shaping Jewish identity and promoting Jewish pride. Many Jewish youth will participate in formal Jewish activities with a frequency and intensity that parents don’t always see from their child at home or in school; such as daily tefilah/ attending minyan, participating in Torah study sessions, and singing/ dancing to Jewish songs. It is as if summer camp can take a child out of his/her element and preconceived notions and allow them to be more connected to their neshamas in an authentic way, without any being self-conscious or worrying about “what other kids might say”.  Over the years parents have approached me with concerns about the development of their child’s Jewish identity. Inevitably my response would include my opinion that there are three primary contributors to a child’s Jewish identity: School, Shul and Home. Both School and Shul provide outlets and opportunities to cultivate a child’s literacy, identity and sense of belonging. But it is ultimately a parent’s responsibility to ensure that their child participates and takes advantage of the opportunities afforded by Shul and School. It is also important for parents to realize that they are the primary role models for their children. Parents are children’s first teachers and primary role models. We must embody the values and observances that we want our children to internalize. In addition to Shul, School and Home one can argue that summer camp is the fourth leg that helps solidify and strengthen Jewish identity. But if someone does not attend Jewish summer camp (and even for those who do) there is great value in incorporating immersive Jewish experiences into our lives. This can be accomplished outside of the summer and can be provided by other organizations, including Shul and School.  And we can all benefit from immersive Jewish experiences, even those of us too old to attend summer camp.  Parshat Eikev contains the second paragraph of the Shema. The pasuk states (11:19): “And you (plural) must teach your children to speak these words of Torah.” Britain’s Chief Rabbi Mirvis explains that this verse is a mandate on the Jewish community as a whole to ensure that there are institutions in our community, such as schools, shuls and summer camps that are tasked with educating the next generation of Jews and helping them connect to their Jewish identity. The Torah continues in the singular – you (in the singular) must speak these words of Torah, “when you are sitting in your home, when you are on the way, when you get up and when you lie down.” The Sefer Menachem Tzion teaches us that from here we learn that what children are taught in school needs to be matched by the home environment. So when we are sitting at home, when we are engaged in our daily pursuits, when we are also on our way outside of our home when we’re at work, when we are on a family vacation, we should be living a true and authentic Torah way of life, just as our children have been taught about when they are in school, shul and summer camp. One way for parents to fulfill this mandate is by bringing our children to shul for experiential activities and events that promote these values. One event that I want to bring to your attention is Musical Hallel and Breakfast, presented by the shul and the Youth Department, scheduled for Rosh Chodesh Elul- Sunday August 24. Minyan in the Sanctuary will begin at 9 AM (musical Hallel will begin at approximately 9:30 AM) Breakfast will be served in the Social Hall following minyan. Adults, children and families are invited to attend, and sponsorship opportunities are available (contact me for sponsorship information). This will be a great way to start your Sunday, a great way to start Rosh Chodesh, and a great opportunity for us to live our values and to instill them into the next generation

Minority Influence

 Psychologist Serge Moscovici studied a phenomenon that he called “minority influence.” Usually in society we expect the majority to influence and change those who are fewer in number. But sometimes the reverse happens. The Suffragette movement in early 20^th century America is an example of minority influence ultimately leading to the right to vote for women. After conducting numerous studies Moscovici identified a number of factors that lead to successful minority influence. Among those factors are:

1. Consistency: the opinion being expressed by the minority must remain consistent
2. Confidence in the correctness of the ideas being presented by the minority
3. The minority must appear to remain unbiased, ie a willingness to hear out the other side of the argument
4. Resisting social pressure to change

22 months into the Gaza War, I believe Israel and her supporters have possessed these four criteria:

1. Consistently explaining the justness of the war and why the onus for the current toll of human suffering falls on Hamas.
2. Confidence in the justness of the operation to protect Israeli civilians
3. Regretting the loss of non-combatant lives in Gaza, and willing to investigate specific unfortunate incidents (while remaining steadfast and clear that ultimate responsibility lies with Hamas)
4. Resisting the tremendous pressure to stop the war prematurely with Hamas still in power and promising to repeat the atrocities of October 7 as often as they can.

In Vaetchanan, Moshe reminds Bnai Yisrael of their special relationship with Hashem (7:6):“For you are a holy people to Hashem; He has chosen you to be for Him a treasured nation above all the peoples on the face of the Earth.” Moshe continues (7:7): לֹ֣א מֵֽרֻבְּכֶ֞ם מִכָּל־הָֽעַמִּ֗ים חָשַׁ֧ק ה בָּכֶ֖ם וַיִּבְחַ֣ר בָּכֶ֑ם כִּֽי־אַתֶּ֥ם הַמְעַ֖ט מִכָּל־הָֽעַמִּֽים “Not because you are the most numerous nation did Hashem choose you, for you are the fewest of all the nations.” Rabbi Jonathan Sacks explained that Hashem’s choice of a nation few in number is God’s way of teaching the lesson of minority influence; that one need not be numerous in order to be great. Nations are not judged by their size but by their contributions to civilization. Our focus should not be on numbers but the power and potential impact that each individual possesses to transform the world for the better. Israel is a very small country and yet it is a very powerful country. The Jewish State garners a disproportionate, and unfair, amount of attention. This is the challenge of being Me’at, few yet important on the world stage. I believe that there is another lesson to be learned from our dual status as chosen and few in number: And that is that truth and righteousness is not necessarily determined by a majority. It is determined by objective morals and values as received in the Torah, even when those positions are contrary to what most of the world believes. Israel is not purposefully starving Gazan children, even if that is what many media outlets are saying. Recognition of a Palestinian State as a response to the war in Gaza is inappropriate, even if many western countries are planning to do so. Ki Atem Hameat mikol Haamim. Instead of lamenting our numbers, let us remember that Hashem chose us, not necessarily in spite of our small size, but because of it. Let us appreciate the possibility of minority influence and appreciate our Me’at status to better ourselves and the world around us.

Don’t Lose Sight of Your Vision

 Shlomo Hamelech wrote in Mishlei (29:18): בְּאֵ֣ין חָ֖זוֹן יִפָּ֣רַֽע עָ֑ם “without vision, the people will perish.”

Vision is an idea of the future. But more than that, it is the ability to see the present as it is and

formulate a future that grows out of and improves upon the present. People with vision are able to see

into the future without being far-sighted and remain rooted in the present without being near-sighted.

The list of sins alluded to by Moshe at the beginning of this morning’s Parsha can all be attributed to one

basic failing: Bnai Yisrael lacked vision. If we are looking for a role model for having vision, then Rabbi

Akiva is our man. The Talmud (Makkot 24) recounts how Rabbi Akiva and his rabbinic colleagues were

touring the Temple Mount in the aftermath of the Destruction of the Beit Hamikdash. Suddenly, they

saw a fox emerging from what once was the Kodesh Hakodashim. While, his colleagues wept, Rabbi

Akiva laughed. They asked him: Why are you laughing? He asked them: Why are you crying? They

responded: It’s obvious. A place that at one time was so holy that even the High Priest could only enter

into once a year, and now a fox roams through: isn’t that enough reason to cry?! In response Rabbi

Akiva explained that the prophecies of Zecharya foretelling the Messianic age could only be fulfilled

once the prophecy of Uriah which deal with the Temple Mount being plowed over, had been realized.

Rabbi Akiva was a man who saw the bigger picture. He had vision. Instead of dwelling in the tragedy of

the moment, he took solace in knowing that the Messianic prophecies were now sure to be fulfilled. We

should not be surprised by this quality of Rabbi Akiva’s. One of the earliest stories we know of him is

how at age 40 he was inspired to begin learning Torah. What was his inspiration? A rock that over time

was being worn away by dripping water. Only a person with vision could be inspired by such a sight.

Rabbi Akiva understood that real change is the type that takes years if not decades to occur. Rabbi

Akiva’s ability to have vision continued even at the time of his death. We read of his martyrdom on Tisha

B’Av. The Tamlud Yerushalmi explains that as Rabbi Akiva was being executed, he was engrossed in his

prayers. The executioner asked him how it is possible that he not feel the pain. Rabbi Akiva responded

that he rejoiced now at the opportunity to Love G-d with bechol nafshecha- with his life, and not just

with his heart and his possessions. By having vision, and focusing on the bigger picture, namely his love

of G-d, Rabbi Akiva was able to transcend a fleeting moment of unimaginable pain. It is not mere

coincidence that we explore the importance of having vision on Shabbat Chazon, named for the first

words of this morning’s Haftarah. In it, the prophet Isaiah has a chazon, a prophetic vision of the

destruction of Jerusalem and its causes. Rabbi Kalonymous Kalman Shapira, The Piasetzner Rav, was

Rebbe of the Warsaw Ghetto. His sermons and teachings were collected in the book Aish Kodesh. The

last entry in that book is from Shabbat Chazon 1944. In that drasha, Rav Shapira explains that Yeshaya

received a chazon, a vision, because The Jewish People had lost their vision. “We lost the vision of our

true goals in life, and we lost our sight of the truth. Disappointment, frustration and distractions, as well

as a lack of spiritual growth can all be attributed to one root cause: a lack of vision. It’s not enough to

make a To Do list for the day and post it on our refrigerators, or even to make goals for the week. We

need to ask ourselves: What do we want to achieve, who do we want to be in 5, 10 or even 20 years

from now? On this Shabbat Chazon, let us learn from the example set forth by Rabbi Akiva: Real change

and significant goals can only be achieved if we never lose sight of our vision.