Derech Tzofeh – The Path of the Scout

Happy Thanksgiving! One of the things I am thankful for are my three wonderful daughters-in-law, one of whom, Jocelyn Block, has provided our d’var Torah this week.

Dear Scouts,

In last week’s parasha, Toldot, in a highly dramatic scene, Jacob steals the blessings that his father, Isaac, intended to give to his brother, Esau. This puts Jacob in life-threatening danger. As he leaves his parents’ home in Be’er Sheva (southern Israel) to go to his uncle’s house in Padan Aram/ Haran (modern-day Turkey), he is engulfed with fear.

In this week’s parasha, Vayeitze, Jacob is distraught as he leaves Be’er Sheva for Haran. His parents’ home is a holy house. A house full of mitzvot. A house containing the second matriarch and patriarch of Judaism. A house with a father, Isaac, who endured the Akeida, when his father Abraham bound him for an offering to God. A house based in kindness, devotion, and righteousness. Jacob wonders, will he ever return to that house? To his parents? Will Esau kill him before he can ever return? Will God stay with him and protect him? Was the decision to deceive his father one he will forever regret?

Lost in thought, he decides he needs to rest. He dreams of a ladder reaching up to the heavens and down to the land. Angels are going up and down the ladder. God suddenly appears, standing attentively above the situation. God promises to Jacob and to his descendants the land of Israel, that they will greatly multiply and spread out, and that everyone will be blessed through him and his descendants. Then, directly responding to Jacob’s fears, God tells him God is with him and will protect him wherever he goes, and will return him to this land. With this last set of promises, Jacob immediately wakes up.

What does his dream mean?

Jacob is stranded between two places, leaving one to travel to the other. The place he leaves is his holy parents’ house. It is the heavens to him, exactly where the ladder ascends to, with God ultimately standing above it.

The place he approaches now is the “land”, to where the ladder descends. It is a more lowly place, both physically and spiritually. It is a place far away from the Torah of his parents, from learning, from God. It is a place he doesn’t know much about other than that his uncle, Laban, lives there, and that it is also where his mother used to live. Later in the parasha, we learn Laban is a complicated character, who uses both deceit and manipulation to get what he wants.

These two approaches to life, of course, are exactly what force Jacob to leave his parents’ home in the first place! This is the “land”. Meanwhile, on the ladder, angels are ascending and descending. God stands above them all, and tells Jacob that He will be with him and protect him wherever he goes.

In this dream, Jacob’s questions are answered. He will ultimately return to the land of his parents unscathed. God will stay with him and protect him. Whether or not the decision to deceive his father was correct, he will inherit the destiny of his father and grandfather, not his brother. Jacob will learn from his decision to deceive his father, and some day will make peace with it.

Jacob awakens from the dream and creates a monument. This monument is the perfect response to God standing above and looking downwards towards him in the dream. The monument rises from the ground, directed towards God, and will be a House of God, where anything God gives to him, he will give an offering of one-tenth back in response. Jacob then takes a vow that if God accompanies him on this journey – not only back to the land he leaves now, but further, all the way back to his father’s house – Jacob will continue a relationship with God. Determined to make it work, as Jacob is leaving, he lifts his feet and walks towards the “land” in the east. He is convinced that going towards Haran, where the ladder in his dream descended, will work out. God will be with him for the whole journey.

Have you ever been on a journey, unsure about the path in front of you, or unsure about your general destination? How were you able to cope with the uncertainty? Sometimes it takes coming out of your comfort zone to grow as a person. Responding to and learning from new experiences can change you for the better. Let this Thanksgiving be a time when you think about your journeys and appreciate how much you have grown as a person, and caused other people to grow as well. Don’t think of your journeys as difficulties, but rather, as formative life experiences. Those experiences helped make you the person you are today.

Shabbat shalom!

Jocelyn Block

Dear Scouts,

In parasha Toldot, we learn of the interesting family life of Isaac and Rebecca.

Rebecca is unable to have children for many years. Isaac prays for her, and God answers by giving her twins. Esau is born first. Then Jacob comes, holding on to Esau’s heel. We will see there was a purpose in this.

Esau and Jacob’s early years are an example of how people respond differently to their environment. When they were small, they were the same. But Esau grows up to become a man of the field and a hunter. Rashi explains the Torah uses the phrase for hunter as someone who “knows trapping” meaning that he knew how to deceive people. Esau deceived Isaac to think that he was concerned with God, when he actually worshipped idols. Jacob grows up to “live in tents” which Rashi explains were the tents where Noah’s descendants Shem and Eber teach the ways of Torah.

As the firstborn, Esau will inherit the family birthright, which means the spiritual leadership of the family. Jacob knows that Esau is not fit for this task, because Esau is deceitful and worships idols. This is why Jacob was holding on to Esau’s foot when they were born, because Jacob knew that Esau would not be qualified for spiritual leadership so Jacob tried to be born first.

One day, Esau comes back from hunting and is very hungry. Jacob is making a lentil stew, and Esau asks for some. Jacob offers to give Esau some of the stew in exchange for Esau’s birthright. The birthright means so little to Esau he agrees to sell it.

Near the end of his life, Isaac wishes to bless his children. He calls for Esau to catch and cook some game with recipes he loves, and then he will bless Esau. When Rebecca was pregnant with the twins, God told her that she was carrying two nations, and that the elder would serve the younger. She knew that God’s plan was to have Jacob, the younger brother, receive the preferred blessing from their father.

Esau was very hairy and Jacob was not, so Rebecca disguised Jacob by putting goat skins on parts of his body. She then made the kind of delicacies that Isaac loved, and gave them to Jacob, who took them to Isaac. Isaac felt Jacob’s arms and they felt like Esau’s, so he blessed Jacob thinking he was Esau. The blessing was for abundance and leadership, and included “be a lord to your brothers.” Later, when Esau heard the blessing, he cried out for his own blessing, and was also blessed by Isaac.

Esau was very angry with Jacob, and said he would kill Jacob after their father died. Rebecca saw Esau’s hatred, and told Jacob to take his family and go to her birthplace in Haran, to live with her brother Laban.

The family drama has played out with some familiar themes. A righteous woman who has to wait many years to have the children she wants very much. Rivalry among brothers when the younger brother rises above the elder.

We will see the family of our Patriarchs and Matriarchs suffer through similar difficulties in the next few weeks. It all leads to the fulfillment of God’s promises.

Shabbat shalom,

Nelson

This week I write in memory of two wonderful leaders of the worldwide Jewish community who passed away during the last week:  Rabbi Lord Jonathan Sacks, former Chief Rabbi of the United Hebrew Congregations of the Commonwealth (rabbisacks.org/), and Rabbi Dovid Feinstein, celebrated teacher, scholar and authority on Jewish law (en.wikipedia.org/wiki/Dovid_Feinstein).

Dear Scouts:

This week’s parasha is Chayei Sarah – the life of Sarah, so called because it begins “Sarah’s lifetime was one hundred years, and twenty years, and seven years.” Rashi explains why this description of her age was used, rather than just saying 127 years. At 100 she was as free from sin as when she was 20, and at 20 she was as innocently beautiful as a 7-year-old.

After reciting her age, the parasha does not teach us anything else about Sarah. The parasha then tells how Abraham purchases the fields and cave of Machpelah from Ephron the Hittite as a burial place for her. He pays an outrageous price for this property (calculated by some to be one million shekels in silver) and, though Abraham is an experienced businessman, he does not even try to bargain.

Abraham does not want Isaac to marry a girl who has grown up in the immorality of Canaan. He prefers a wife for Isaac from his family in Ur Kasdim (in modern day Iraq), so he sends the head of his household, Eliezer, there. Eliezer is very concerned about finding the right girl, and prays for God to give him a sign for the right girl – she will show her real character by drawing water for him and his thirsty camels (camels can drink gallons and gallons of water after a long trek). The right girl – Rebecca – came and did just as Eliezer prayed.

So, why should the parasha be named for Sarah’s life? Is it just because the first sentence talks about her?

I think the entire parasha is about Sarah’s life. Why is Abraham willing to pay such an extraordinary price for Sarah’s burial place? Because she was an extraordinary woman – righteous, kind, beautiful in every way, and always thinking of others. God had promised Abraham and Sarah that they would be the parents of a great people, and the woman who would be the mother of that people deserves the best burial site.

Why is Eliezer so concerned to find the right wife for Isaac? Because he knows that Abraham and Sarah were very careful to raise Isaac to be righteous and to carry on the leadership of the people who worship God. Sarah’s righteousness was a blessing for her entire people. In her honor, her lamp burned from one Shabbat to the next, dough she made was blessed by remaining fresh from Friday to Friday, and a cloud representing the Divine Presence remained over the tent.

When Sarah died, these blessings stopped, and everyone in Abraham’s family missed Sarah and the gifts that God gave in her honor. When Eliezer brought Rebecca home to Isaac, she occupied the tent that had belonged to Sarah, and because of Rebecca’s righteousness and kindness, the blessings returned.

So even after her death, Sarah’s life continued, as an inspiration and example to her family, and on through the generations to the entire Jewish people.

Shabbat shalom,

Nelson

Dear Scouts:

This week we read parasha Vayeira. “Vayeira” means “appears” and we learn of many times that God appears to Abraham. We also learn of many times God presents Abaraham with a difficult situation to resolve, often called a trial.

The first appearance is at the beginning of the parasha where the 99-year-old Abraham is recovering from having circumcised himself and all the men in his household. Abraham’s favorite thing is welcoming guests, and he waits outside his tent in the desert heat. Knowing of Abraham’s love of this custom, God sends three travelers, in the form of malachim (spiritual beings we call angels). The malachim announce that Sarah will have a child, which she and Abraham have wanted more than anything.

Abraham feeds the malachim a fine meal, and they then leave to destroy Sodom – where Abraham’s nephew, Lot, lives with his family – because the people there are very cruel to each other. God reveals this plan to Abraham, because Abraham does charity and justice and God has promised him good things. Abraham pleads with God to save Sodom, saying it would dishonor God to destroy the righteous people with the sinners. Abraham asks God to save the city if the malachim find 50 righteous people, then 45, then 40, 30, 20 and finally, 10 – the number of a minyan. God agrees that if 10 righteous people are found, the city will be spared. But Lot is the only righteous person living in Sodom, so God destroys it.

Abraham and his household travel to Gerar. As in Egypt, Abraham fears he will be killed by those who admire Sarah’s beauty, so he introduces her as his sister. As Abraham anticipated, the king, Abimelech, takes Sarah to his palace. God comes to Abimelech in a dream and tells him he is to die because he has taken a married woman. Abimelech sends Sarah back to Abraham and they make peace.

The son the malachim promised is born – Isaac. As he grows, his half-brother Ishamael mocks him, acting out what he has been taught by his mother, Hagar, who was Sarah’s handmaiden. Sarah realizes that Hagar and Ishmael will be bad influences on Isaac, and she tells Abraham to make them leave. Abraham loves his son Ishmael, and is distressed at the thought of sending him away. God appears to Abraham again, and tells him to do as Sarah says, and that God shall also make a great nation of Ishmael, just as God will make a great nation of Isaac.

At the end of the parasha, God again appears to Abraham, and instructs Abraham to take Isaac to a mountain (which we now know as the Temple Mount in Jerusalem) and sacrifice him. Isaac is 38 years old and could easily keep his father from carrying out this commandment, but he and Abraham both obey. At the last minute, as Abraham is about to kill his beloved son, God has a malach stop the sacrifice, and Abraham substitutes a ram for Isaac. God once again appears to Abraham and promises that, because Abraham has not withheld his son from sacrifice, God will make Abraham’s descendants as numerous as the stars of the heavens and the sands of the seashore, that his descendants shall inherit the gates of their enemies, and that all the nations of the Earth shall bless themselves by his descendants.

That was the last time God appeared to Abraham. Having succeeded at ten trials God set before him, Abraham was not rewarded immediately, but by a promise of great things for his descendants – like you.

Shabbat shalom,

Nelson

This week’s d’var Torah is in memory of my father-in-law, Milton Freedman (Mendel ben Sholom) whose jarhzeit is this weekend. He was the proud grandfather of many Scouts, including five Eagles.

Dear Scouts:

This week, we read Parashat Lech Lecha, which tells us the story of the travels of Abraham and his wife, Sarah. (His name is Abram at the beginning of the parasha, and Sarah’s name is Sarai; God would change their names to Abraham and Sarah later.)

Abraham’s journeys begin when he leaves his home in Haran together with Sarah, and his nephew, Lot, to travel to Canaan. In Canaan, God promises to give the land to Abraham’s children.

There is famine in Canaan, and they move on to Egypt. Because Sarah is so beautiful, Abraham is afraid Pharaoh will kill him so Pharaoh can marry Sarah, so Abraham asks her to explain that she is Abraham’s sister. Pharaoh brings her to the palace, but his family suffers a plague, and Pharaoh realizes it is because of Sarah, so he returns her to Abraham and tells them to leave.

The family then moves to the plains of the Jordan River valley. Abraham and Lot decide to part, so that each will have room for their growing flocks of sheep. Lot chooses to stay in the plain, where the cities of Sodom and Gomorrah lie. Abraham moves back to Canaan. There is a war among kings in the area and Lot is taken captive. Abraham leads his men into battle and rescues Lot.

God speaks to Abraham, who is childless, and again promises to give Abraham the land of Canaan. To mark this covenant, Abraham performs a ceremony in which he cuts several animals in half and walks between the parts, so it is called the Covenant Between the Parts. God also tells Abraham his children will be oppressed 400 years in a land not their own and then will leave it with great wealth.

Because Sarah is childless, she has Abraham marry her servant, Hagar, to provide an heir. Hagar gives birth to Ishmael. God then tells Abraham that he and Sarah will have a child, and commands Abraham to circumcise himself and all the men in his household, as a covenant with God.

Abraham undergoes these travels and trials in 24 years, from age 75 to 99. Quite an adventure for someone that age! What can his story mean for us?

The Torah uses very unusual language when God first speaks to Abraham, saying “lech lecha from your land, and from your birthplace, and from your father’s house to the land that I will show you.” Genesis 12:1. The usual way to say this in Hebrew would be to use just the word “lech” meaning “go.” Instead, we have an additional word “lecha” which means “to you.” Why does the Torah use this extra word?

One answer is that while it looks like Abraham is going to make a long trip over land (from his birthplace in modern day Iraq to the Land of Israel), he really has to make a journey “to himself.” In order to do his duty to God, he has to do more than just leave his physical surroundings; he has to live up to his own potential for serving God. This means that even though he might move his home and his family from one end of the world to the other, he still has not fulfilled the commandment unless he makes a journey into himself, to understand his relationship to God.

The Torah’s historical stories help us learn about ourselves, the world and God. As we make our journeys in the world – “lech” – we also make a journey within ourselves to learn how to be good people and help others. In this way, we turn our physical lives into a spiritual journey and go to ourselves – “lech lecha.”

Shabbat shalom,

Nelson

I write this week in memory of my beloved mother, Ethel Poliakoff Block (Etel bat Avraham Avigdor), whose jahrzeit is next week. She was the sister, mother, grandmother and great-grandmother of many Scouts, including five Eagles, and an active supporter of Scouting.

Dear Scouts,

This week, in Parasha Noach, we read about the great Flood that covered the Earth.

You know the story well – God tires of the evil that everyone does, except for Noah and his family. God decides to send a flood to cleanse the world. God tells Noah the Flood is coming, and to Be Prepared by building a giant boat – the Ark – so he could save himself, his wife, his three sons and three daughters-in-law, together with a small number of each species of animal. From the time the rain began (it lasted for 40 days) until the land dried, the Flood lasted a year and 11 days.

Noah took 120 years to build the Ark, in order to give the people a chance to repent. When they would see Noah at work on the Ark and they asked him about it, he would explain that God is sending a flood upon the world, to encourage the people to repent. But, the people did not repent.

God’s instruction to Noah was “Make for yourself an Ark.” Rabbi Issac Abarbanel (1437-1508) explained this verse to mean that Noah had to build the Ark on his own, as a symbol of the way he acted. Although he himself acted righteously, which set a good example, he removed himself from the community. Noah told his neighbors the Flood was coming, but he should have shown them the error of their wrongdoing and tried to get them to save themselves by changing their ways for the better. Now, Noah was going to have to live in the Ark with only his family and the animals.

Scouting’s founder, Lord Baden-Powell, used to give Scouts a similar message: It is one thing to be good, but it is better to do good. We live this idea of service when we follow the Scout Slogan: Do a Good Turn Daily.

Shabbat shalom,

Nelson

Dear Scouts,

My favorite time of day is twilight, and especially so on campouts: The day’s activities are over, many hours of camping fun and accomplishments leave us with a kind of satisfying fatigue, dinner has filled us up, and we are ready for a few hours of relaxation. Nature is turning, as well: We hear the owl, the whippoorwill and the bullfrog, the last rays of the Sun fade, the Moon and stars fill the sky, and wood smoke calls us to the campfire.

This Shabbat, we read about the beginning of the world, in Parsha Bereishis. God creates the universe in six “days” (Maimonides says these are not 24-hour days, but Rashi says they are) and, on the seventh day, God rests. In the moments of the end of day and the start of night for the first Shabbat, God gave us some very special gifts.

Our Sages, in Pirke Avot (Ethics of the Fathers), tell us that in the twilight of the that first Shabbat, God placed ten miracles within nature for the benefit of our ancestors. These are unusual things, that we would not expect to see, because we are used to nature being a certain way. But God, knowing the difficulties our ancestors would encounter, created these miracles to Be Prepared to help them in their times of need:

(1) the mouth of the Earth, that would open up and swallow the rebellious Korach and his followers,

(2) the mouth of the well of Miriam, which was a rock from which water flowed that followed the Children of Israel through the Wilderness,

(3) the mouth of Balaam’s ass, which would tell Balaam (when he was riding to curse the Children of Israel on behalf of the king of Moab) that he was about to run into an angel standing in the road,

(4) the rainbow, God’s sign to Noah that God would never again flood the Earth,

(5) the manna, that fed the people in the Wilderness,

(6) the staff of Moses that he used to work signs and wonders in Egypt,

(7) the Shamir, the worm that cut stones for the construction of the Temple because no iron instrument could be used, as iron tools were used for war,

(8) the script, which was the form of Hebrew letters used to inscribe the Ten Commandments,

(9) the inscription of the words of the Ten Commandments (they were cut out and free floating within the tablets), and

(10) the stone tablets of the Ten Commandments themselves.

If you look at these ten things, you may see that each has both a physical and a spiritual aspect. For example, the rainbow is beautiful and reminds us of God’s control of nature. The staff of Moses was made of wood, but in the hands of Moses and with God’s help, it freed the Children of Israel from soul-crushing slavery. The mouth of the well and the manna not only nourished the bodies of those in the Wilderness, but also were daily reminders of God’s love for them.

So the physical thing exists to make the world of the human spirit better, and to help us Be Prepared to learn what God wants us to do. As you pass through the physical world, think about whether there is a spiritual meaning to what you encounter.

I look forward to another hike through the Torah during the coming year. Let’s go!

Shabbat shalom,

Nelson

Dear Scouts,

On Shabbat, we celebrate Shemini Atzeret, an extra holiday at the end of Sukkot. The parasha is several passages from Re’eh, Deuteronomy 14:22-16:17, which is also read on the last day of Pesach and the second day of Shavuot. It deals with several topics, including the second tithe, special laws of the seventh year (Shmittah) and the three pilgrim festivals, Pesach, Shavuot and Succot.

On Saturday night and Sunday, we celebrate Simchat Torah, when we complete reading the year’s reading of the Torah. The parasha is Vezot Haberachah, from its first words “And this is the blessing …”. The first sentence continues “… that Moses, the man of God, bestowed upon the children of Israel before his death.”

We have witnessed this scene before. As the Patriarchs prepare for death, they bless their children. In fact, many rabbis draw a comparison between Jacob’s blessings on his 12 sons, and Moses’ blessings on each of the 12 tribes that grew from those 12 sons.

The collection of commentaries on the Torah called Midrash Rabbah explains that each of the Patriarchs, in giving his children his blessings, began at the place where the prior generation’s blessings ended. Rabbi Chaim Efraim Zaitchik points out that some leaders want to leave their personal mark on history, but the best leaders seek to carry on the important work of those that came before them, just as each of the Patriarchs chose to continue his father’s and grandfather’s work of teaching humankind about God. So, too, Moses continued the tradition of Abraham, Isaac and Jacob, by guiding their descendants to follow God’s mitzvot.

Are you carrying on the legacy of your parents and grandparents? What family traditions do you celebrate that bring you closer to each other, or make Shabbat or the festivals special? Is there some mitzvah your family performs in a customary way, perhaps every week by making challah, setting aside tzedakah money before Shabbat, lighting candles or saying kiddish, or maybe sometimes preparing meals for people who need them? Is there a new custom you would like to start?

Shabbat shalom and chag sameach!

Nelson

Dear Scouts:

Friday night we begin the festival of Sukkot, called in Hebrew Z’man Simchateneu, the “Season of Our Gladness”.

There are many aspects of Our Gladness:

• It is a time of harvest in Israel.
• It begins the rainy season in Israel, a generally dry land which relies on fall rains.
• We rejoice after our serious thoughts during the High Holydays about how we acted during the year and what actions merited apologies or atonement.
• We celebrate God’s protection as we journeyed through the Wilderness during the Exodus. The Talmud compares the s’chach (the natural vegetation we use to cover the succah) with the Clouds of Glory sent by God to accompany the Children of Israel. (Talmud, Succah, 11b)

One of the things we do on Sukkot is wave the Arba Minim, the bundle of “Four Species” of plants. There are many interpretations of what the Four Species represent, including God’s kingship over mankind. The interpretation that is a source of gladness for me is that the Four Species represent four types of Jews:

• The etrog (a fruit that looks like a large lemon) smells and tastes good – it represents a Jew who knows Torah and performs good deeds.
• The lulav (a straight date palm branch) has a fruit with taste but no smell – it represents a Jew who knows Torah but who has not been performing good deeds.
• The hadas (a branch of a myrtle tree) smells good but has no taste – it represents the Jew who has performed good deeds but does not know Torah.
• The aravah (a branch of a willow tree) has neither a good aroma nor any taste – it represents the Jew who does not know Torah and has not performed good deeds but still clings to the Jewish people.

The Four Species according to this interpretation represent the effort of the Jewish people to include each other in their community. Together, the people complement each other and make up for each other’s weaknesses.

Shabbat shalom, and have a wonderful Sukkot.

Nelson

Thanks for the description of the Four Species found Vayikra Rabbah 30:11 to Rabbi Dr. Ari Z. Zivotofsky of Bar Ilan University, at https://jewishaction.com/religion/jewish-law/whats-truth-arba-minim/

This week, I study in memory of Justice Ruth Bader Ginsburg, who died last Shabbat. Justice Ginsburg was a beloved figure in the American justice system, having been a champion of civil rights. She was the second woman ever appointed to the United States Supreme Court. May her memory be a blessing.

This Shabbat, the parasha is Haazinu, in which Moses sings a song about God’s greatness, what God has done for Israel, what will happen if Israel deserts God, and how God will finally redeem Israel.

Sunday night and Monday are Yom Kippur, when we seek forgiveness for things we have done that were wrong. Once again, I present a d’var Torah by Eagle Scout Jordan Block, rabbinic student at Yeshiva Ohr Someyach in Jerusalem.

Dear Scouts:

Yom Kippur is coming. We’re currently in the special time between Rosh Hashonah and Yom Kippur called the Ten Days of “Repentance” – this is an approximation of the Hebrew word t’shuvah. These days are designated to get forgiveness from other people and to forgive them as part of the process of getting forgiveness from God. Someone once asked me a fascinating question: “What responsibility do I have to forgive someone who asks for forgiveness? What if their request isn’t satisfying or if my forgiveness isn’t genuine?”

Maimonides says that if one person wrongs another, the wrongdoer has to compensate and appease the wronged person. If the wronged person refuses to be appeased and doesn’t forgive, the wrongdoer has to come back and ask again with friends of the wronged person, even a second and third time. If the wronged person refuses to be appeased entirely and will not forgive, she becomes the sinner, and the wrongdoer has no more sin. Maimonides goes on to say it is forbidden to be obdurate (hardhearted) and not allow yourself to be appeased. You should forgive sincerely and willingly even if you were greatly troubled and hurt.

You should expect a sincere apology. Forgiveness is difficult in many situations and sometimes even impossible. However, it is greatly to your benefit and to his benefit to forgive someone. Therefore, it makes sense to do whatever you can to forgive someone. When she asks insincerely, you might say, “I want to forgive you, but it’s hard because …” and hopefully you can help her understand how you feel. That way, she can sympathize or empathize and come to ask sincerely.

It’s very important to forgive sincerely, because if one doesn’t it leaves a tear in the fabric of reality called an averah. Basically, a piece of the world was destroyed, and the two parties have a chance to repair it together. If they don’t, God will want an answer as to why they didn’t repair the world. If the wrongdoer didn’t ask sincerely, it’s her responsibility, and if the wronged didn’t forgive, it’s her responsibility. Furthermore, it seems bigger for the wronged person. If she forgives, she can fix something she didn’t even break and get credit for that, but if she doesn’t forgive, she not only misses that opportunity, but she breaks something else, and she’ll have to answer for both of those.

Finally, what can such a person do on Yom Kippur? God treats us with midah k’neged midah, measure for measure. If the wronged person who has not forgiven later asks God for forgiveness, why should she deserve it? God may say, “Forgiveness? What does forgiveness have to do with you? You don’t forgive. I should forgive you?”

So, too, with someone who forgives even without a good reason, God can forgive with no good reason. In fact, God taught us a formula to ask for Divine forgiveness, with the beautiful prayer we chant when we take out the Torah on the Festivals, called the Thirteen Attributes of Mercy: “Hashem, Hashem, El Rachum V’chanun … ” – “Hashem, Hashem, God, Compassionate and Gracious, Slow to anger, and Abundant in Kindness and Truth, Preserver of kindness for thousands of generations. Forgiver of iniquity, willful sin, and error, and Who cleanses.” (Exodus 24:6-7). God taught Moses this prayer after the Children of Israel worshipped the Golden Calf, only six weeks after God gave the Ten Commandments.

Even if it’s hard, you should try to do as God does for humankind, and forgive.

Shabbat shalom and Gmar Chatimah Tovah (May You Be Inscribed – in the Book of Life – for Good),

Jordan

Dear Scouts:

This weekend, on Shabbat and Sunday, we will celebrate Rosh Hashanah, the Jewish new year.

In these days of COVID-19, we will celebrate somewhat differently than usual. We will gather with our families, but perhaps with fewer members of our extended family. Many synagogues and temples are having services with special arrangements to insure everyone can be safely distanced from each other. Many people will participate in virtual services online, or conduct their own services at home.

These ways of conducting our Rosh Hashanah celebrations seem odd, and are very new.

But then, perhaps the celebration of the NEW year might be a good time to try something new.

The rabbis of the Talmud taught that many new things occurred on Rosh Hashanah: God created Adam and Eve; both Abraham and Jacob were born; God commanded that three women who had been longing for children but were unable to have them would, indeed, have children – Sarah, Rachel and Hannah (whose son became the prophet Samuel); Joseph was released from prison in Egypt; and the enslaved Children of Israel stopped their work for the Egyptian masters. (Rosh Hashanah 10b-11a)

As you see, we have a history of new things for Rosh Hashanah. The things we will do on Rosh Hashanah that are different this year give us a chance to compare how we have celebrated the new year in the past. Perhaps these will give you an idea for other changes.

Did you miss not being with your cousins at lunch after services? Make a plan to get together when all the social distancing is over.

Did you remember the elderly man at temple who gives you candy for a sweet year, but who did not come because he has health issues? Give him a call.

Think about the year between last Rosh Hashanah and this one. Were there things that bothered you – perhaps the way you were treated, or the way you treated someone? Is there something you would like to change about that relationship?

Rosh Hashanah is a time to remember things in our life can be new – they can be different. Be Prepared to see things in a new way, and to change to make things better for yourself and others.

Shabbat shalom and Shanah Tovah! Happy New Year!

Nelson

(The discussion of new things that occurred on Rosh Hashanah is from Rabbi Nosson Scherman’s “Overview” in the Artscroll Machzor – Rosh Hashanah.)

Dear Scouts:

I love it when we can mix a merit badge skill with Judaism, and that’s exactly what we see in the beginning of Parashat Ki Tavo.

Here, God gives us the mitzvah of offering the Bikkurim (“first fruits”) – the newly ripe fruits of our crops were taken to the Temple and sacrificed in gratitude to God for giving us the Land of Israel.

In the parasha (Deuteronomy 26: 2) we read “You shall take some of the first of every fruit of the ground that you gather from the Land that the Lord, your God, gives you, and you shall put it in a basket and go to the place that the Lord, your God, will choose for His Name to rest [the Temple].”

Wealthy people would bring their first fruits in a basket plated in gold or silver, and after the Kohen took the fruits, the basket would be given back to the person.

Those who were not wealthy would weave their own basket out of reeds. When they gave the Kohen their basket of fruits, the Kohen would keep the basket because it had been specially made for the holy gift, and the basket became part of the offering.

Such a container might be the same kind of simple vessel you would make for Basketry Merit Badge. Who would think something so basic as a reed basket could have a holy purpose?

Maybe other simple things can become holy by the way we do things. Every time we do something with another person, we offer them our fruits – our personality – presented in a basket of our own making. Perhaps the things we say and the way we treat people each day can be an offering of thanks for the many gifts God has given us.

Something to think about as we approach Rosh Hashonah.

Shabbat shalom,

Nelson

This week I study in the hope of a complete recovery from the devastation of Hurricane Laura in Louisiana and Texas, and the fires in California.

Dear Scouts:

This week, we read Parashat Ki Seitzei. This portion instructs the Children of Israel for many situations they will find ki seitzei, “when you go out.”

The first sentence talks about a soldier who encounters a beautiful woman when he goes out to war. There are instructions for what to do when one goes out into the world and encounters a rebellious son, or a lost animal, or a beast of burden that has fallen, or a nest with a mother bird and her young.

One of these instructions could be right out of the Boy Scout Handbook: “You shall have a shovel in addition to your weapons, and it will be that when you sit outside, you shall dig with it; you shall go back and cover your leavings.”

When we’re camping, we’re supposed to build a latrine away from the campsite. Of course, this instruction serves to keep the campsite clean and sanitary. Deuteronomy 23:14.

Perhaps the instruction also works in other ways. When we “go out” we generally encounter other people, and we also leave things. We leave our words, our facial expressions, our body language and our acts.

Usually the things we leave are positive – a cheerful greeting, a word of encouragement, a good deed. If the things we leave are not good, we need to “go back and cover our leavings.” We have tools to clean them up, just like the camper’s shovel. These tools are our smile, our kind words, our look of sincerity, our expressions of apology, and our acts to correct whatever we did wrong.

In the next few weeks, as we prepare to begin a new year on Rosh Hashonah and to ask forgiveness on Yom Kippur, think about the tools you have if your encounters with other people leave them with something unpleasant and how you can go back and clean up what you’ve left.

Shabbat shalom,

Nelson

This week, I study with a prayer the terrible fires in California will end soon.

Dear Scouts:

This week, in parasha Shoftim, Moses teaches the Children of Israel about law and leadership.

There are laws about avoiding the practices of idol worshipers, such as creating “sacred” trees and pillars, laws about avoiding false prophets, appointing a king, and setting aside tithes to provide a living for the priests who will not have an inheritance of land. He describes the three cities of refuge where a person who has accidentally killed someone can live safely without being pursued by the victim’s relatives, and the punishment of someone who kills a person on purpose. Moses explains the laws of warfare, including how the Israelites are to offer peace to a city before besieging it.

The opening sentence of the parasha has a very important lesson for us: “Judges and officers shall you appoint in all your gates (sharecha).” Rashi and most other authorities interpret the word sharecha not as “gates” but as “cities”. One explanation is that the leaders of each community met at the gates of their city to be close to the people and available to judge their disputes, so the “gates” refers to the place where the leaders and judges met in each city.

Using the interpretation of sharecha as “gates” the Siftei Kohen (Shabbatai ben Meir Kohen, 1621-1663) offered an interpretation that suggests the mitzvah is also directed at every person. He pointed out that our body is like a city with seven gates – two eyes, two ears, two nostrils and a mouth. This interpretation means that every person should have internal judges for what he or she sees, hears and speaks.

Our internal judges should try to sympathetically understand everything we see and hear, and counsel us to speak with respect and compassion.

Shabbat shalom,

Nelson

Dear Scouts,

In Parasha Re’eh, as Moses continues to prepare the Children of Israel to enter Canaan, a number of important aspects of daily life go from formality and ritual to very basic rules.

During their time in the Wilderness, the Israelites received detailed instructions about the Mishkan (Tabernacle), the construction of its beautiful hangings and vessels and how the tribes were to camp around it. God gave them many rules on the animals, grain and oil that were to be offered as part of the service in the Mishkan and the manner in which the sacrifices were to be made. The people learned of the special tasks of the Kohanim and Levi’im in transporting the Mishkan, erecting and dismantling it, and conducting the holy services there to honor God.

Now, as they are about to enter their Land, the Israelites learn how the holy fits with the everyday.

While in the Wilderness, the only meat that the people consumed came from the offerings at the Mishkan. Now God tells them when they enter the Land, they can eat meat wherever they dwell. (The laws of kashrut, explaining how meat is made kosher, were given to Moses separately.)

On their journey, all worship was done through the services at the Mishkan. As the people enter and settle the Land, they will be permitted to worship by making offerings at individual altars until God settles the Mishkan at a definite place. (The history of this law is very interesting. For 14 years as the Land was settled, private altars were permitted. Then the Mishkan was located in the city of Shiloh, and private altars were forbidden for 369 years. During a period of unrest lasting 57 years, the Mishkan was located at the cities of Nov and Givon, but individual altars were permitted. When King David captured Jerusalem and settled the Mishkan there (and later built the First Temple), private altars were never again permitted, even after the destruction of the First and Second Temples.)

During the 40 years of wandering, the people often experienced prophecy from Moses and certain elders – and even from the non-Jewish prophet Balaam. Prophecy would become less frequent once they enter the Land, and God warns the people about following false prophets. Even if a person had performed a sign or wonder, correctly foretelling the future, if he suggests that the people follow a false god, he is not a prophet and the people should not follow him. On a larger scale, if someone – even a close relative – says that you should follow another god, he must be punished. And if an entire city follows such men to worship false gods, the entire city must be punished.

With instructions such as these, God is preparing the people for life when they are not all together under the leadership of great people like Moses, Aaron, Miriam, Joshua, Caleb and others. They must learn how to recognize what is holy and proper on their own –  just as we have to do when we are away from parents, teachers and Scout leaders.

Shabbat shalom,

Nelson

The outline of when private altars were permitted comes from Rabbi Shmuel Goldin’s book, Unlocking the Torah Text: Devarim.

Dear Scouts,

This week, in Parasha Eikev, Moses continues his review of certain important commandments given earlier in the Torah. He emphasizes all that God has done for the Children of Israel in bringing them out of Egypt using signs and wonders, and safeguarding them on their journey to the land promised to the Patriarchs.

Moses tells the people that if they will keep the mitzvot, God will multiply their numbers, and give them cattle, flocks, grain, wine and oil. He tells them not to be afraid of the peoples living in Canaan, and God will help them settle the Land.

He warns the people they must not become convinced of their own importance and forget their material success was not due only to their hard work, but is a gift from God. When the people think, “My strength and the might of my hand made me all this wealth” then the people will remember that it was God who gave them the strength to make the wealth, to fulfill the promise God made to the Patriarchs.

As we go hiking or camping this fall, we will have many chances to appreciate God’s gifts. In the outdoors and close to nature, we sense more clearly God’s influence on our lives – the beautiful landscapes, the weather (whether pleasant or challenging), the calm of morning and evening, the beauty of the night sky, the sweet smell of a light rain, the chirping of birds – all created by God.

Our ability to make ourselves comfortable in God’s great outdoors is another gift. Our intelligence, creativity, good sense, strength, senses of sight, smell, hearing, touch and taste – all are divine presents for us to use every day.

So enjoy yourself out on the trail and the many gifts from the Great Master of All Scouts.

Shabbat shalom,

Nelson

Dear Scouts,

Imagine you and your patrol buddies sitting around your last campfire after a week of backpacking. You talk about the places you saw, and the things that happened there.  How Jeremy fell into the creek when he was filling his canteen with water. The scurry to find shelter in the meadow when a lightning storm struck. The beautiful view you had from the top of the mountain.  And now, after your long trail and many adventures, you are ready to go home.

That’s what happens in the second of this week’s double parashot, Mattos and Masei. In Masei (journeys) God reminds us of the 42 encampments the Children of Israel had during the years in the Wilderness (Midbar). From place to place, we retrace our ancestors’ route from Egypt to Israel.

In some places, bad things happened: Kivrot Hattavah (the “graves of craving”), where people complained about the lack of meat, and God sent great flocks of birds on which those who complained gorged themselves and died. Rismah where the Meraglim (spies) were sent from, and brought back an evil report (except for Caleb and Joshua) which caused God to decree that the Israelites would wander in the Midbar until the adult generation died, so it would not enter the Land.

In many places good things came to the Israelites: At Marah, God performed a miracle by causing the bitter water to turn sweet, and taught them about Shabbat. (Rashi to Exodus 15:25) After learning Torah, the people traveled to Elim where they were rewarded with 12 springs of water and 70 date trees.

We learn things by having experiences (like to balance yourself while drawing water from a creek or to Be Prepared to find shelter when the skies look dark). We learn even more when we review our experiences and talk about what we did, what we did well, and how we could have improved the things that did not go well.

This week, the 2021 National Scout Jamboree was canceled, to make sure we do not put Scouts and leaders at risk because of the COVID-19 pandemic. Several Jewish Scout leaders began chatting on the J-Scouts listserve about their many jamboree experiences, and the fun they had. In addition to helping everyone feel better about some disappointing news, the stories reminded us all of the fun and excitement of big Scout events. The discussion encouraged us to plan for such events when we can all get together in person for Scouting activities. We started thinking about fun things to do.

Talk to your buddies or your parents about some recent campouts, hikes, vacations or other experiences and what you learned. See if, by talking about it with others, you learn some new things and plan for great things to come.

Shabbat shalom,

Nelson

Dear Scouts:

This week’s parasha, Pinchas, is about change. The Children of Israel are making changes to prepare to enter the Land of Israel.

In last week’s parasha, Balak, we learned how Moabite king Balak hired Balaam to curse the Israelites; but Balaam was only able to speak the words God told him, and blessed Israel instead of cursing it.

As a last effort, the Moabites enticed the Israelites into committing sins. This caused a plague, and 24,000 Israelites died. Pinchas, one of Aaron’s sons, brings the people to their senses by executing two of the evildoers, and the plague ends. Those who died in the plague were the last people to die before the Israelites entered the Land.

The people are prepared to enter the Land by a census. God instructs Moses and High Priest Elazar, the son of Aaron (who had died) to take a census of the tribes. This census, taken now near the end of the Israelite’s journey, is similar to the census taken after they left Egypt at the beginning of their journey. Of those men counted by Moses and Aaron at the beginning, the only ones (other than Moses himself) left were Caleb and Joshua, the only two of the twelve meraglim (the “spies” or “scouts”) who had given a true report of the Land of Canaan.

With the census determined, God gives instructions for determining how to divide the land. He instructs the people that, within each tribe, the land shall be divided among the men who are 20 years old and older, by lot. The daughters of Zelophehad, of the tribe of Manasseh, stood before Moses and Elazar and explained that their father died in the Wilderness and he had no sons. They ask why the name of their father should be omitted from the family because he had no sons. Moses asks God, who teaches that the daughters are to be given a possession in Israel.

Moses knows he has been forbidden to enter Israel, and asks God to appoint a leader to succeed him and help the people understand God’s commandments. God tells Moses to take Joshua, who been Moses’ student and helper for many years, and install him as the leader. Moses gathers the people and, as a token of passing leadership, leans his hands upon Joshua. (The Hebrew word for lean, yismach, gives rise to the term we use for recognizing someone as a rabbi, s’micha.)

Finally, God prepares the Israelites for the holy service they will conduct in their new home, by instructing them in the sacrifices that would be brought on Shabbat and other holy days.

With these many changes, the Children of Israel begin to transform from wanderers in a wilderness to a people who will take their place in a new land dedicated to God’s service through a life of mitzvot – such as distributing and working the land according to God’s rules, learning from leaders who know Torah, and celebrating our holy days. Although we were removed from our land 2,000 years ago and have been dispersed around the world, the mitzvothave kept us strong in spirit regardless of where we lived.

Shabbat shalom,

Nelson

Dear Scouts,

This week we read two parashot, Chukas and Balak.  Chukas includes several important events.

First is the mitzvah of the Red Heifer (the Para Adumah), the procedure by which an entirely red cow is slaughtered and burned together with cedar, hyssop and a piece of crimson wool. The ashes of the heifer are used to purify people who are spiritually contaminated by coming into contact with a dead body.

Then there is the death of Miriam. With her death, the well of water that followed the Israelites is no more. The people cry for water, once again saying they would have been better off in Egypt. God instructs Moses and Aaron to find a certain rock and speak to it to give the Israelites water. Moses and Aaron fail to follow instructions, and Moses strikes the rock. The rock gushes water, but because Moses did not follow God’s commands, God decrees that he and Aaron will not enter the Land that God has given the Children of Israel.

The Israelites try to travel through the kingdoms of Edom and are attacked, but they defeat the Edomites.

They reach Mount Hor. There Elazar, the son of Aaron, is installed as the Kohen Gadol (High Priest) and Aaron dies.

The Israelites come to the kingdom of Arad, where they are once more refused passage, but are not attacked.

The people start complaining again, and God sends deadly snakes. The people ask for forgiveness, and God instructs Moses on how to stop the plague of snakes.

The Israelites journey farther, and finally rest on the plains of Moab, near Jericho.

The Jewish people are now almost arrived at their homeland. It is 38 years since they left Egypt. But if you review the parshot for the last few months, you will see the Torah has not given us many details about the journey destined to last 40 years.

Rabbi Shmuel Goldin, in his book Unlocking the Torah Text: Bamidbar, has a fascinating insight. A period of 40 units is often a signal that our ancestors are about to encounter something new. Noah encounters 40 days of rain, after which a new world awaits him.

Moses spends 40 days on Mt. Sinai where he receives the Torah. The Meraglim (Spies) scout out Canaan for 40 days and give a report that causes the people to fear the Canaanites and not trust in God’s promises to give them the land. The bad report of the Meraglim leads God to decree that the wanderings in the Wilderness will take 40 years so that a new generation, not born in Egyptian slavery, grows up ready to enter Israel.

It may be hard for you to think about 40 years, but what great new thing could you create in your life in 40 minutes? Perhaps you could read an interesting article or do something that would help your parents at home.

What could you do in 40 days that would be a change in your life? Get started with an exercise program? Earn a merit badge? Plan and carry out a patrol event?

Take 40 seconds and think about it.

Shabbat shalom,

Nelson

Several years ago, Rabbi Debbie Israel, spiritual leader of Cong. Emeth, Morgan Hill, CA and a supporter of Scouting, wrote a d’var Torah for this week’s parasha. We reprint her d’var this week in honor of her retirement from the pulpit this Shabbat. Kol hakovod (all honor to you) for your dedicated service.

Dear Scouts,

This week we read the story of Korach, who led a rebellion of the Israelites in the desert. In this parasha, Korach challenges the leadership of his cousins, Moses and Aaron. “What makes you so special?” he wants to know.

Challenging leadership is often something we celebrate. We are drawn to the emerging leader, the person with fresh, new and creative ideas, a different approach. This kind of person appeals to many of us, the “up and comer” who challenges the status quo. So, what’s so terrible about Korach?

Korach demanded leadership rights because he was driven by jealousy, like the kid on the playground who pushes himself to the front of the line, crying “No fair! It’s my turn.” He’s done nothing to earn this position; he just feels it’s his right.

Korach didn’t have legitimate grievances with Moses and Aaron. But even if he had, his approach was wrong. He didn’t privately discuss his concerns. Rather, he rallied support for himself by gossiping about them and generating dissension. Then he publically attacked Moses, arguing in order to puff himself up. He wasn’t thinking about the greater good. He was thinking about himself.

Shabbat shalom,

Rabbi Debbie Israel

Dear Scouts,

In this week’s parasha, Shelach, we continue a theme begun last week in Parashat Beha’alotcha.  At the end of theparasha, Miriam shares with Aaron something personal about their brother, Moses, which is not true. Even though she loved Moses and meant to help him correct something she thought was an error on his part, God punished her for saying something untrue about another person.

This slander is one form of lashon hara, evil speech, which includes saying something hurtful or embarrassing about a person even though it may be true. Another form of lashon hara is speaking the truth about certain facts, but drawing a conclusion from the facts that is not true. This happens in Parashat Shelach.

The Children of Israel were just a few days march away from the Land of Canaan. Moses sent out meraglim(“spies” or “scouts”) to look over the land and learn about it, then bring back a report. Each of the 12 tribes sent one of its distinguished men to serve on this mission, including Caleb ben Jephunnah, who was Miriam’s husband, and Joshua ben Nun, who was Moses’ student.

The meraglim traveled throughout Canaan for 40 days. They returned laden with grapes, pomegranates and figs. The cluster of grapes was so large it took eight men to carry it, and the pomegranates and figs were each carried by one man.

When the meraglim arrived, they told the people the land flows with milk and honey, as God had foretold, and showed the people the bountiful fruit. The meraglim also told the people that the land is inhabited by the children of giants who live in well-protected cities.

Then ten of the meraglim went beyond the facts and said that the land and the people living there cannot be conquered, saying “It is too strong for us.” Caleb and Joshua disagreed. Caleb urged the people, “We shall surely ascend and conquer it, for we can surely do it.”

The people became afraid. They had forgotten the signs and wonders God showed them in bringing them out of Egypt, and the miracles God performed in keeping them safe during the many months in the Wilderness.

God became angry with the people, and told Moses the Israelites would be killed. God prayed for the people to be forgiven, and God relented, but decreed that, except for Joshua and Caleb, all the adult Israelites 20 years old and older would die during a 40 year journey in the Wilderness rather than enter the Land of Israel.

So by speaking incorrectly, the meraglim made the people afraid and caused them to lose the chance to dwell in the promised Land. We must be careful in speaking and writing and not jump to conclusions that may not be true. With the vast network of social media, anything we write can be spread as fast as lightning and influence others to do the wrong thing – a good reason to always be Trustworthy in what we say and write.

You wouldn’t want anyone to wander in the Wilderness for 40 years because you said something untrue.

Shabbat shalom,

Nelson

Dear Scouts,

In this week’s parasha, Beha’alotcha, we learn some interesting lessons about leadership.

Some men who had become contaminated by taking care of a dead body and were therefore ritually impure were unable to fulfill the mitzvah of keeping Pesach. They ask Moses why they should be diminished in this way. Moses does not know the law on this point, inquires of God, and learns these men are to be given a second chance to give the Pesach offering.

We also learn about the Cloud of Glory that accompanied the Mishkan (Tabernacle). When the Cloud rested on the Mishkan the people rested, and when the Cloud rose from the Mishkan the people journeyed. Thus, the Cloud was a sign of God’s love and protection for the Israelites, and a means of leading the people through the Wilderness.

The Ark would also lead the people and protect them. As we no chant when the Ark is opened to remove the Torah: “When the Ark would journey, Moses would say, ‘Arise, Hashem, and let Your foes be scattered, and those who hate You flee from before You.’”

God instructs Moses to select 70 elders to help him lead the nation, by judging cases between the people.

The men of the tribe of Levi between the ages of 25 and 50 are dedicated to the service of the Mishkan, in a purification ceremony which includes Moses and Aaron lifting each of the 22,000 Levite men and waiving them in front of the Children of Israel.

On God’s instructions, Moses fixes the order of march for the journey through the desert. In the lead is the tribe of Judah, under the command of Nachshon ben Aminidav, who showed his faith in God by being the first to enter the sea when the Egyptians pursued the Children of Israel and thus led the people to safety. The other tribes followed in a certain order. Last was the tribe of Dan.

Rabbi Avital Hochstein explains the importance of Dan’s position at the end of the march. Using Talmudic sources, Rabbi Hochstein explains that Dan was in a position to do much good. The tribe performed the mitzvah of collecting and returning lost items that fell by the way during the long hike of a million people.

The tribe also collected people who fell behind because they had difficulty walking due to age or infirmity. In this way, the tribe was responsible for diversity among the Israelites, as those who were different remained part of the group.

Finally, Dan provided the “rear guard” to protect the Israelites from those who might attack from behind. This was important, as the Amalekites had attacked the weak and helpless in the rear. (Deuteronomy 25:18)

So we see the sign of leadership is helping people. God provided many signs of leadership:  the Clouds over the Tabernacle and the Ark as physical signs of Divine leadership, to remind the people they had God’s protection and give them hope; the mitzvah that those who took leadership in burying the dead had a second chance to observe Passover; 70 leaders to help settle disputes between people; the Tribe of Levi to carry and assemble the Mishkan; the tribe of Dan to look after those people and possessions who might get left along the way.

When you are looking for leadership, find those who help others.

Shabbat shalom,

Nelson

In the Diaspora (the countries outside Israel where Jews live) most congregations read Parasha Naso this week. In Israel and some Diaspora congregations that celebrated only one day of Shavuot, they read Parasha Naso last week, and will read Parasha Behalotecha this week. In four weeks, we who read Naso this week will read two parashot, Chukas and Balak, and the following week all congregations throughout the world will read Parasha Pinchas.

Dear Scouts,

Parasha Naso begins this week with the continuation of the counting of the Tribe of Levi, which has three families – Kohath, Gershon and Merari. In the prior parasha, the family of Kohath was counted. They had the honor of carrying the Holy Ark during our travels in the Wilderness.

In this week’s parasha, the other Levite families are counted. The second sentence of the parasha is God’s instruction to Moses, “Take a census of the sons of Gershon, as well, according to their fathers’ household, according to their families.” The men of Gershon carried the covering of the MIshkan (Tabernacle) and the screen and hangings that surrounded the Mishkan.

The great Rabbi Moshe Feinstein (1895-1986) explained the words “as well” ties this count of the Gershonites to the prior count of the Kohathites. This means the work of the Gershonites in carrying the skins and fabrics which covered and surrounded the Mishkan is just as important as the work of the Kohathites in carrying the Ark. Every task related to moving the Mishkan was equally important.

In the same way, the role of each of us in living lives of Torah is important. Even if I am not a Torah scholar, my studies are important because they increase the knowledge of Torah. My modest contributions to my synagogue are still important, even though they are smaller than the gifts of other people. Though I cannot spend an entire day helping with a community service project, without my efforts it will not be completed even with the work of people who put in several days.

During the last week, we have seen the outpouring of sadness at the tragic death of George Floyd and the concerns it raises about how people are not treated equally. You may wonder how you can help. Talk to your parents, rabbis, teachers and community leaders about how to insure everyone is treated with dignity and respect. With their help, find something you can do.

Don’t think your contribution will be too small to make a difference. The Talmudic sage Rabbi Tarfon said, “You are not required to complete the task, but you may not withdraw from it.” Pirke Avot (Ethics of the Fathers) 2:21.

Or, as we promise in the Scout Oath, “to do my best”.

Shabbat shalom,

Nelson

Dear Scouts:

This week, starting Thursday night, after 49 days of counting the Omer, we celebrate Shavuot and the giving of the Torah at Mt. Sinai. On the first day of Shavuot, we read the Megillat Rut, the Book of Ruth.

Ruth’s story has many connections to this season. It occurs during the days of the barley harvest and the wheat harvest, the period of the Counting of the Omer. Just as Shavuot marks the giving of the Torah, the life of Ruth (who converted to Judaism) marks her acceptance of the Torah. Our mesorah(tradition) tells us that Shavuot is both the birthday and jahrzeit (anniversary of his death) of King David, and Ruth was his great-grandmother.

But did you know that Ruth was a Scout?

Of course, she wasn’t a Scout like we are these days. But she lived a Scout’s life, including acting out the Scout Law.

Ruth was Loyal and Brave. The Book of Ruth starts out after Naomi’s two sons have died while the family was in Moab. Naomi is on the road back to Judah and tells her daughters-in-law, Ruth and Orpah, princesses of Moab, to return to their homeland. Orpah goes back, but Ruth refuses to return to her home in Moab where she could live in comfort; rather, Ruth chooses to follow her mother-in-law to an uncertain future in a land she does not know with nothing but the clothes she is wearing. Ruth speaks the famous words to Naomi, “Wherever you go, I will go. Your dwelling will be my dwelling. Your people are my people. Your God is my God. Where you die, I will die, and be buried.”

Ruth was Trustworthy, Kind, Helpful and Thrifty. When Naomi and Ruth arrive in Judah, they have no way to make a living, and Ruth goes into the fields to follow the harvesters and gather what they leave along with the other poor people. She worked hard and made sure there was plenty to share with Naomi.

Ruth was Obedient, Courteous, Friendly and Cheerful. Naomi advised her what to do when gleaning in the fields. When they discovered that Naomi’s late husband’s cousin, Boaz, owned the fields where Ruth was gathering grain, Naomi told Ruth how to act toward him and how to conduct herself with others. Ruth did as she was advised, and was successful in impressing Boaz’s overseer, who told Boaz how politely she asked to be allowed in the field and how hard she worked.

Ruth was Clean and Reverent. Naomi and Ruth hoped that Boaz, as a close relative, would accept the obligation to redeem the land that Ruth’s husband left her. The redemption includes not only buying the land, but also marrying the widow. The marriage is important because it is assumed the couple will have children who will perpetuate the name of the husband who died. Boaz was a righteous and distinguished leader of the community. At the end of the harvest there was feasting and drinking. Instead of enjoying the party like the other young people involved in the harvest, Ruth acted carefully so as not to draw attention to herself. When Boaz woke up, she asked Boaz if he would redeem her property, which meant he would marry Ruth. He responded by praising God that Ruth had chosen him, when she could have had younger men, and thanking her for her kindness and praising her for her reputation as a “worthy woman” who acted according to the Torah.

And that’s the story of Ruth, the Scout who earned her own book of the Torah.

Shabbat shalom,

Nelson

Dear Scouts:

In this week’s parasha, Bamidbar, God once again gives order and purpose to the lives of the Jewish people. God takes a census of all the “men of war” – those men over 20 years old. The tribe of Levi is counted separately because it will be devoted to God’s service. God establishes the way in which the tribes will camp, in order around the Mishkan (the Tabernacle), with the Priests at the front and the Levites on the other sides, and then the other tribes beyond them on each side. God also describes the tasks that each tribe will have when moving the Mishkan.

The very first sentence of the parasha gives us an interesting summary and a key to the future of the Jewish people: “God spoke to Moses in the Wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year after their exodus from the land of Egypt, saying, ‘Take a census of the Children of Israel according to their families, according to their fathers’ household, by number of the names, every male according to their head count.’ “Let’s look at the sentence more closely.

“God spoke to Moses” – We know that, as with everything in the Torah, God is the author of all that occurs.

“in the Wilderness of Sinai” – The Wilderness (Bamidbar) is where we get the name of the parasha. The idea of a wilderness is that it is, well, wild. There is no order. Things are haphazard. You have no idea what to expect around the next tree or over the next hill. It can be overgrown, like a jungle, or barren, like a desert.

“in the Tent of Meeting” – Now that the Mishkan has been created, it is the place where humankind encounters God’s Glory. The Mishkan served this purpose while we were in the Wilderness and for many years before the construction of the Temple, at which time the Temple served this purpose.

“on the first of the second month” – Rashi explains that the Mishkan was erected on the first of Nisan, and the census was on the first of Iyar, one month later. In Jewish law, you establish a permanent home by living in the same place for a month. When the Mishkan was built, God marked the occasion with a census (Exodus 30:11). Thirty days later God established a home at the Mishkan and again marked the occasion with a census.

“in the second year after their exodus from the land of Egypt” – When the Children of Israel began the Exodus (Exodus 1:1), God also took a census, counting 70 who left Canaan and entered Egypt. Now that the ordeal of 210 years of slavery is over, God will again count His people.

“saying, ‘Take a census of the Children of Israel’ “ – What’s the first rule of a patrol hike? Keep everyone together. The patrol leader does a head-count every so often to make sure no one is lost. We count the things that are important to us. We would not want to lose anyone on a journey, and the Children of Israel were and are important to God.

“according to their families, according to their fathers’ household” – A person’s tribe was determined by the father’s family line. Since the work of the camp and attending to the Mishkan would be done by tribes, the census was to be by each man and his father.

“by number of the names, every male according to their head count.” – Although the count would result in large numbers of people, each person would be important. The people will only be successful if each person does his part, working together.

So, now we know that in the midst of the Wilderness, God organizes the Children of Israel, each of whom is important to the task, working with each other to build and transport the home of God’s Glory. This is an interesting story, but does it have anything to do with our modern world? Very much so!

Tonight and tomorrow we celebrate Yom Yerushlayim, the day in 1967 when the Israel Defense Forces re-entered the Old City of Jerusalem and opened it to Jews for the first time since 1948 when the Kingdom of Jordan had taken control of it. Jews had been excluded while it was under Jordanian rule. Now all faiths are welcome to visit their holy places in Jerusalem. Though 1967 may seem as far away as the Exodus, your grandparents remember it well. So, in our time we again rejoice at the site of the Temple, which took the place of the Tabernacle. And the census? The count is infinite, because now all the world’s people are welcome to see the site where God’s Glory rested.

Shabbat shalom,

Nelson

Dear Scouts:

This week, we read the double parashot of Behar and Behukatai.

Last week, in Parashat Emor, we were given the mitzvah of counting the Omer – seven weeks (49 days) between the second night of Passover and the festival of Shavuot on the fiftieth day. The counting of the Omer marks the period from the barley harvest to the wheat harvest and also the time from the Exodus to the giving of the Torah at Mt. Sinai. Now, in Parashat Behar, we are given another period of 49 culminating in a celebration on the 50th – but these are years, not weeks.

The fiftieth year is the Yovel, or Jubilee. Every seventh year, called Shmita, debts were forgiven, servants went free and the land lay fallow – crops could be harvested but not cultivated and those in need were permitted to take crops from the fields. In the Yovel, even servants who agreed to stay more than the usual six years had to be freed and land that had been sold must be returned to its original owner. These rules remind us that God created everything in the world, and our rights over the land and the work of others is only temporary.

Rabbi Jonathan Sacks sees in the two periods of 49 an important lesson. Most people will count days, as with the Counting of the Omer. Leaders, however, count in years, like the Yovel. He quotes the Talmud: Ben Zoma says, “Who is wise? One who foresees the consequences.” (Tamid 32a) Instead of thinking about the results of one’s day-to-day activities, the leader must have a vision of what is to be done today to prepare for the future.

All of us think about our future, and we can each be the leader of our future. First, find worthwhile goals like getting a good education and keeping fit and healthy. Then do things today that will help you reach your goal. This way you will Be Prepared for the future.

Shabbat shalom,

Nelson

Rabbi Sacks’ discussion can be found in his book, Lessons in Leadership: A Weekly Reading of the Jewish Bible, in the chapter on Parashat Behar.

Dear Scouts,

In Parasha Emor this week, the Torah covers a number of topics:

• laws regarding the purity of the Kohanim, including whom they can marry, what physical problems would disqualify them from performing duties in the Mishkan (Tabernacle) and who is entitled to eat from the holy offerings of the Mishkan;
• what physical blemishes disqualify an animal from being an offering in the Mishkan;

• sanctifying God’s name;
• the observance of Passover, counting the Omer, Shavuot, Rosh Hashonah, Sukkot and Shemini Atzeret;
• the Menorah and the Showbread in the Mishkan; and
• blasphemy (disgracing God’s name).

Immediately following the passages about counting the Omer and Shavuot is a very special mitzvah – the Peah (corners). (Leviticus 23:22) This commandment is very simple: “When you reap the harvest of your land, you shall not remove completely the corners of your field as you reap and you shall not gather the gleanings of your harvest. You shall leave them for the poor and the proselyte [someone who has converted to Judaism]. I am the Lord, your God.” The Torah then gives us commandments about the High Holidays.

I find several things about this mitzvah very interesting.

The mitzvah has a notable place in the parasha. Since Shavuot comes at the time of the wheat harvest in Israel, having the mitzvah of Peah positioned right after Shavuot was a good reminder to leave the corners of the fields at harvest time. In his commentary to this verse, written more than 1,000 years after the destruction of the Second Temple, Rashi explains that its placement here, with Shavuot on one side and Rosh Hashonah, Yom Kippur and Sukkot on the other, teaches us that whoever performs this mitzvah is as if he built the Temple and brought his offerings there. Rabbi J.H. Hertz taught that this placement of the mitzvah of Peah meant that one cannot really celebrate Shavuot unless he has shared his bounty with those who need the Peah.

The mitzvah has a special relation to those who have chosen to be Jewish. The proselyte is mentioned with the poor because, as someone new to Judaism, he or she would be new to the community, and would not have had family lands that were distributed to each of the tribes when they entered Israel after the Exodus.

The mitzvah is one of five mitzvot that “have no prescribed measure”. (Mishnah, Peah 1:1). That is, there is no minimum amount that must be left. But then, the Mishnah goes on for several pages describing what makes up a separate field, because if you have two fields, you are obligated to leave the corners of each field un-harvested. And the Mishnah actually suggests that in some communities the custom is to use the number of those who need the Peah to judge how much should be left.

The Mishnah explains that the owner of the field must leave the field open to those who need the Peah three times each day during the harvest period. The owner may not portion out the un-harvested grain to those who need it – they must glean it themselves. This rule permits these special gleaners to come to the field when the owner is not there and take for themselves, even though this means some might get more and some get less. This rule accomplishes two goals. First, the gleaners must still work to reap the harvest, and work gives people dignity. Second, the owner and the gleaners do not see one another, so the gleaners are not embarrassed.

Finally, this mitzvah reminds us that the things we think we own because we worked for them really belong to us because we partnered with God to create them. Like the Peah, God has apportioned some to us, and some to our neighbors.

While these days most of us live in cities and our only involvement in agriculture is eating crops, rather than growing them, we live the spirit of this mitzvah when we assist our neighbors by giving them opportunities to earn a living or acquire food and other necessary items for life. In this way, we are being Loyal to our community and Helpful, Courteous and Kind to those around us.

Shabbat shalom and happy Lag B’Omer (next Monday night and Tuesday),

Nelson

This weekend is the BSA National Camp-in. If you want to participate in real-time on Saturday you can join via this link, but pre-registration is suggested: https://www.scouting.org/campin/ If you do not use electronics on Shabbat, BSA advises your local council website should have a link to see the event on Sunday (or perhaps Saturday night). Either way, start your camp-in Friday night with Derech Tsofeh.

Dear Scouts:

Did you ever grow a plant at home, or maybe in school? It’s a lot of work. You have to prepare the soil, plant the seeds, water, weed, and hope that the neighborhood varmints do not eat the tender plant. If you’re a farmer, all the work and worry can really multiply. You can’t just fill up a watering can and water acres of a crop. You have to hope there’s enough rain, or dig irrigation ditches to carry the water from a stream to the crops. And if there is too much rain, that can rot the crop.

So, imagine that after months of all that effort and concern, it is finally time to harvest the beautiful crops you’ve grown and as part of your big day – you have to leave some of it lying on the ground. But that is just what God commands in the second parasha of this week’s double reading, Acharei Motand Kedoshim. God tells us:

“When you reap the harvest of your land, you shall not completely reap the corner of your field, and you shall not gather the gleanings of your harvest. You shall not pick the undeveloped twigs of your vineyard; and you shall not gather the fallen fruit of your vineyard; you shall leave them for the poor and the proselyte – I am the Lord your God.” (Leviticus 19:9-10)

The two parashot we read this week continue the description of things God commands us to do – and not to do – in order to be holy as God is holy. These portions tell us how the kohanim (priests) are to make certain offerings, whom we cannot marry, how to treat our parents, how to deal honestly with people in business, to avoid idol worship and many other things. And as part of this list of holy things, one is to help the poor by leaving them the crops that fall to the ground as we glean, and leaving unharvested one corner of the field so that those in need can harvest from it.

This commandment is also a reminder that God has provided for all of our needs and, in our efforts to be holy, we pass along God’s gift of a good harvest to those who do not own their own fields. What a great chance to do a Good Turn.

A famous example of such a Good Turn is found in the Book of Ruth, where penniless Ruth followed the men harvesting the fields of a distant relative, Boaz. That story ended well. Boaz married Ruth, and they became the ancestors of King David.

During the present Covid-19 emergency, we have the opportunity perform mitzvot relating to helping those in need. If we have food in cans or boxes, we can donate them to a food pantry, or even conduct a food drive through our Scout unit – just be sure to observe social distancing guidelines. We can make monetary donations to groups that serve those in need.

We can also feed the spiritual needs of those who are alone by calling people, or having a web-chat with them, sending them a video, or making an in person visit by standing on their front lawn or sidewalk while they are at their front door (again, observing local social distancing guidelines).

Shabbat shalom and have a great camp-in!

Nelson

This week, I write in celebration of Yom Hazikaron (Israel Memorial Day) and Yom Ha’atzmaut (Israel Independence Day) which occur next week.

Dear Scouts:

Our double parashot this week, Tazria-Metzora, goes into great detail discussing the affliction of tzaraas and the treatment of those afflicted. Tzaraas is often mistakenly called leprosy, which is a disease that makes the skin unattractive and damages the nerves. Tzaraas was actually something different, though it did make the skin discolored.

Tzaraas could affect a person, but it could also affect the plaster and stones of a house by turning it red or green or even objects made of leather. Tzaraaswould appear as white patches on a person. Much of the parashot describes how a kohen would inspect the possibly afflicted person or house to determine if it had tzaraas, and how to cleanse it.

The most valuable lesson for us to learn from the parashot is that tzaraas was a punishment for slander and disparaging remarks. Our Sages described this as loshan ha’ra (evil speech) and went to great lengths to describe the many kinds of speech that was wrong. Generally, loshon ha’ra is any statement, though true, that puts another person in a bad light.

Loshon ha’ra potentially violates every point of the Scout Law:

Trustworthy – You betray a trust when you say something harmful. If you couldn’t keep this information to yourself, how can you be trusted with other things?

Loyal – Spreading tales about friends, family or others is not being loyal to them.

Helpful – Loose talk does not help anyone, and often hurts.

Friendly – One doesn’t talk badly about their friends.

Courteous – It’s rude to say things about people that puts them in a bad light.

Kind –  Loshon ha’ra hurts a person’s feelings.

Obedient –  Eveyone’s parents and teachers have told them “If you don’t have anything good to say, don’t say anything at all.”

Cheerful – Speaking badly about someone does not brighten their day.

Thrifty – Saying whatever comes to mind about another person squanders the time and reputations of everyone involved in the discussion.

Brave – If you disagree with something another person has done, you should ask him or her about it directly.

Clean – Disparaging someone leaves a stain on their feelings and your own good name. We no longer have tzaraas on our bodies, but it still appears on ourneshamas (souls).

Reverent – Here in parasha Metzora, and elsewhere in the Torah, God tells us not to be part of lashon ha’ra.

Just because something is true doesn’t mean we have to talk about it. An old cowboy used to advise: “Never pass up a good chance to keep your mouth shut.”

Shabbat shalom and a meaningful Yom Hazikaron and happy Yom Ha’atzmaut,

Nelson (with many suggestions from Jordan Block)

This week in preparation for Yom HaShoah (Holocaust Memorial Day in Israel) next Monday night and Tuesday, I study in memory of my great-grandmother, Rachel Leah Chodesh Poliakoff, and her daughter, who were murdered during the Holocaust.

Dear Scouts,

In Parashat Shemini, we learn about the inauguration ceremony for the Mishkan (Tabernacle).  After seven days of preparation, the ceremony takes place on the eighth day (shemini means eighth). Moses calls Aaron and his sons to prepare offerings. Aaron and his sons prepare the offering to atone for their own sins and then for the sins of the people. Aaron and Moses bless the people, and then a fire comes down from heaven and consumes the incense and the elevation offering.

Rabbi Shlomo Riskin, the former Chief Rabbi of Efrat, has a very interesting lesson about this ceremony, and especially God’s consuming the offerings by fire from heaven. He points out it was like man’s first use of fire. That use came about on the eighth day after Creation. God created Adam and Eve on the sixth day. They disobeyed God and sinned by eating the fruit of the Knowledge of Good and Evil. This was a sin because after that act, good and evil were no longer solely found in God’s commandments. Now that mankind had the knowledge of good and evil, people would make their own decisions about such matters. Adam and Eve were banished from the Garden of Eden.

After being forced from the Garden of Eden, they were comforted by the rest of the seventh day, Shabbat. At the end of the seventh day, when the eighth day was starting, darkness began to envelop the human world for the first time. Then, at the time when we make the Havdalah service separating Shabbat from the rest of the week, God prepared two flint stones for Adam. Adam rubbed them together and made fire for the first time. (My three sons are now calling each other to say, “See, Dad did know what it was like before the discovery of fire!”)

So Adam started the eighth day with a way to bring warmth, light and hope back into the world he had tarnished with the sin of eating the fruit that God had forbidden. In the same way, the Jewish people, in building the Mishkan, had found a place to pray for forgiveness and elevation to become better, as a means of making up for the sin of worshipping the Golden Calf. Both events happened on the eighth day of a series.

But just as the knowledge of good and evil put humanity in the difficult position of deciding what was good and what was evil, so the gift of fire put humanity in the position of using its power for good and evil. As Rabbi Riskin points out, fire can “strengthen and purify, or it can subvert and petrify; it can bring light and warmth, or it can bring cannon fire and nuclear fire.”

One of the skills you probably learned on your first campout was how to make a fire. The things you learn in school, at home, in Scouts and everywhere else give you the power to know good and evil. Remember that you have pledged yourself “to help other people at all times” and use your skills to that end.

Shabbat shalom,

Nelson

Rabbi Riskin’s complete d’var Torah can be found on the website of his educational institutions, Ohr Torah Stone, at https://ots.org.il/shabbat-shalom-shmini-5776/

Dear Scouters,

I know all units want to provide social media content their Scouts can do on their own during the Covid-19 emergency.  Here’s a 49-day exercise your Scouts can do while being Reverent – counting the Omer! (Apologies for posting so close to yom tov.)

Below is (a) a link to a colorful calendar for counting the Omer and (b) a prior Derech Tsofeh, by Eagle Scout, teacher and rabbinic student, Jordan Block.

https://oukosher.org/content/uploads/sites/2/2020/03/PG20SefiratHaOmer.pdf

Dear Scouts:

Tonight, we begin Passover (Pesach) with the first seder. Starting tomorrow night, we begin Sefiras Ha’Omer, the counting of the Omer. We used to bring a special offering of barley in the Temple during this time. This is the same period from Pesach to Shavuos.

Two things happened to us in Egypt: God (1) took us out of slavery and (2) cleansed us of spiritual corruption. When God does two things at once, they’re both different aspects of one thing. As long as we were influenced by the evil practices and attitudes of Ancient Egypt, we would not have the freedom of body or mind to express our true selves. You might have had a similar experience of doing something out of anger or frustration that you later wish you hadn’t done.

On Pesach – not just the first Pesach but every Pesach – God takes us out of spiritual slavery/corruption, and it’s the easiest time to be who we really are and surpass our own flaws. After God demonstrates how to become free on Pesach, we take instructions from the Torah to do it ourselves during these days of Sefiras Ha’Omer.

Everything in the world is made of 7 spiritual components. Our bodies, our minds, our souls, and even these 7 components are made of 7 components – a total of 49. Since we’re supposed to be cleaning these things during the Omer, it should be no surprise that the Omer has 7 weeks, and the weeks are made of 7 days – again, a total of 49. These components are as follows:

Chesed – Outpouring/Growing/Making More: Giving a gift, speaking, and even moving around are examples of Chesed. Rain is a Chesed from God.

Gevurah – Withholding/Stopping/Staying the Same: Accepting a gift, holding something, remaining silent, and staying still are examples of Gevurah. Rain ending is a Gevurah from God.

Tiferes – Harmony/Balance/Beauty: Tiferes is Chesed combined with Gevurah. Helping a sibling with homework (Chesed by speaking) and then leaving him or her alone to finish (Gevurah by stopping speaking) is an example of Tiferes. Too much rain is a Chesed from God that causes a flood. Too little rain is a Gevurah that causes a drought. A rain that nourishes and then stops before it does harm is Tiferes.

Netzach – Chesed in the Future: Giving someone candy is Chesed. Buying or saving the candy in the first place was Netzach. When you got the candy, it hadn’t helped anyone yet, but if you hadn’t done it, you couldn’t have given that candy later. Evaporation is a Netzach from God. It leads to rain.

Hod – Gevurah in the Future: Not jumping all over the classroom is Gevurah. Running, jumping, playing a sport, and screaming your head off during recess is Hod. You do the Chesed of moving and physically acting in the world so that your body will be satisfied and not restless. The wind is a Hod from God. It moves the rainclouds so that there is not too much rain in one spot.

Yesod – Tiferes in the Future: Learning arithmetic was an act of Netzachbecause it allows you to help your little brother or sister. When you ask what he or she is working on, that’s Hod because it allows you to focus on addition and subtraction rather than multiplication and division. Organizing your thoughts in order to help with homework without being distracting or overwhelming is Yesod. Pretty complicated, right? God made the Earth a certain size, with a certain amount of land and water, with the Moon a certain size and distance from Earth all so that there would be a delicate balance that produces a good amount of rain and keeps us not too hot and not too cold, and THAT was Yesod.

Malchus – Inspiration: All these things we discussed so far are done entirely by you. They are actions that start in your mind and end when you use your body or mouth. An action of yours that ends with someone else’s body or mouth is Malchus. If a friend of yours stays to clean up the classroom because you stayed to clean up the classroom, that’s Malchus. Reminding your sibling to tell someone “thank you” is Malchus. Getting your sibling to figure out the price of the rope and pickaxe in Wandering Oaken’s Trading Post and Sauna (from Frozen), is most definitely Malchus.

During Sefira, we work on one of these 7 traits each of the 7 weeks. On top of that, each day of each week is a time to work on a trait inside a trait. Week 1 is Chesed. Day 2 of week 1 is Gevurah in Chesed, so you’d work on limiting as a gift. Being quiet (Gevurah) to give someone peace and quiet (Chesed) is an easy example.

The other way around, day 1 of week 2, is Chesed in Gevurah. Telling (Chesed) someone to stop something (Gevurah) would be an example. Our earlier example of Netzach is a Gevurah (buying/getting) in Netzach (giving later). You can use this future candy (Netzach) to make someone else excited (Chesed by speaking). That’s Netzach in Chesed. If you get candy to eat (Hod), but you plan to eat it if you do well on a project (Netzach), that’s Hodin Netzach.

Don’t worry. There’s plenty of time each day to figure these out. If you don’t get it precisely right, it’s no big deal. The point is to do your best. Work hard and be creative!

Chag sameach,

Jordan

Program Note: If you are studying for or completing your bar or bat mitzvah you can work with your rabbi, cantor or religious school teachers to complete the Ner Tamid emblem for Scouts BSA. Your studies and efforts will prepare you to easily complete nearly 70 percent of the requirements. The Ner Tamid emblem will enrich your Scouting life and make you eligible to apply for one of several scholarships awarded by the National Jewish Committee on Scouting.

Dear Scouts,

This week at services during Passover, we are reading Torah portions that have to do with our redemption from slavery in Egypt and the first Passover. On Shabbat, we will read a portion of Parsha Ki Sisa, which we read several weeks ago. This week, we read Exodus 33:12 – 34:26.

These verses come after Moses has seen the Children of Israel worshipping the golden calf and he has smashed the two tablets on which God had inscribed the Ten Commandments. The selection begins with Moses asking God to accompany the people on their journey to the Land of Israel, and God responds “My Presence will go with and provide you rest.”

Moses asks that he be permitted to see God’s glory. God responds this would be too much for any human to live through. God tells Moses to stand in the cleft of the mountain, God will pass by and shield him and Moses will be able to see God’s back, which the Sages interpreted as the back of the head, where the knot of the head tephillin is worn.

God instructs Moses to carve two new tablets and Moses again climbs Mt. Sinai for God to inscribe them with the Ten Commandments. Moses called upon God with the holy name we refer to as Hashem (the Name), and God responded with the Thirteen Attributes of Mercy that we repeat on Yom Kippur: “Hashem, Hashem, God, Compassionate and Gracious, Slow to Anger, and Abundant in Kindness and Truth; Preserver of Kindness for thousands of generations, Forgiver of Iniquity, Willful Sin, and Error, and Who Cleanses.”

Knowing that the Israelites were capable of making terrible mistakes such as worshipping the golden calf, God teaches Moses the people can be redeemed with this prayer if they are sincere in repenting and not repeating their mistake. Not only had God redeemed the people a few weeks before by taking them out of Egypt, God redeemed them a second time with this prayer for mercy.

Redemption is freedom from someone else’s rule over you. In redeeming us from Egypt, God freed the Jewish people from the physical restrictions on our bodies created by slavery and from the degradation of our spirits created by living in a land dominated by idol worship.

This Passover, we are struggling with physical limitations caused by coronavirus. We cannot be with our friends at school and Scouts. We cannot be with some of our family members at seder and services. These physical limitations can also affect our spirits, so Be Prepared to be Obedient by following rules about social distancing, Loyal to our friends and families by staying in touch with calls and social media visits, Cheerful and Friendly with everyone because they are feeling the same restrictions you are, Helpful to our families in a time of stress, and Reverent by making Passover and Shabbat special times.

Chag sameach and Shabbat shalom,

Nelson

Dear Scouts:

This week’s parasha, Tzav, has an important connection to next week’s important event – Passover, our festival of freedom.

Tzav has very detailed instructions about some of the korbanim (sacrifices) that were given in the Mishkan (Tabernacle) in the desert, and later in the Beis HaMikdash (Temple) in Jerusalem. Some of the korbanim were made of flour, and some were animals. Usually some portion of the sacrifices was given to the kohanim (priests) to help sustain them, because they had no other way to make a living for themselves and their families.

We have always asked why God instructed us to sacrifice animals. Maimonides, in his famous book, Guide for the Perplexed (Part III, ch. 2) explains that since the Israelites had known animal sacrifice in Egypt, God took something familiar to them and changed its purpose. In Egypt, animal sacrifice had been an end in itself, being the way Egyptians tried to gain favor with an idol. But God changed the meaning of the offering. The word korbanmeans “to come near”. The sacrifices of the Children of Israel were not to please a graven image, but were a means of directing their religious energies to God, to come near to the holy.

The seder plate you will use next week will have a shankbone or some other symbol of the korban Pesach – the lamb sacrificed at Passover. On the very first Passover, when we were slaves in Egypt, the blood of the lamb was sprinkled on the door posts and lintels of our houses, to show God that Jews lived there and save our ancestors from the plague of the Death of the Firstborn. Thus, our very first korban brought us near to God in a way that saved the lives of all the firstborn males of the Israelites.

But now we have no korbanim bring us near to God. After the destruction of the Second Temple (in the year 70 of the Common Era) Rabban Yohanan Ben Zakkai explained to Rabbi Joshua that the loss the Temple did not mean we could no longer atone for our sins, even though we could no longer bring sacrifices. He said, “Do you not know that we have a means of making atonement that is as good as this? And what is it? Gemilut hasadim – acts of loving-kindness, as it is said, ‘For I desire chesed – loving-kindness – and not sacrifice!’ “(Hosea 6:6).  (Avot d’Rabbi Natan 4:21).

Passover will give you many opportunities for such acts of lovingkindness, such as making sure everyone in the community has enough for Passover and helping your family with cleaning, cooking and other Passover preparations.

This year, we must be creative with our acts of lovingkindness, because all over the world communities are practicing social distancing which keeps us from having our extended families and our friends with us during the holiday. We give up this extra measure of joy in order to help keep our family and everyone else safe. We must Be Prepared to help more in our homes, and to reach out with phone calls and social media to those who cannot join us, as well as others who are alone, or sad, and need to hear a friendly voice.

The first of the Four Questions will have a special meaning this year – this night will be VERY different from all other nights, including every other seder night. Make it memorable. Create a new song or write a skit to enhance your seder; make it a secret and tell your family several days before to expect something new and exciting. Involve younger children in your special event. Ask older family members to tell something about Passover when they were a child. Make this seder one your family will never forget – because of how they enjoyed the holiday in spite of hardships.

Shabbat shalom and have a happy Passover,

Nelson

Program Note: With Scouts and parents at home for a few weeks, how about working on your religious emblems. Cub Scout emblems are a great family activity. Scouts BSA and Venturing emblems can double as scholarly activities. For more information, workbooks and applications see https://www.jewishscouting.org/awards-and-emblems/

Dear Scouts:

For weeks we’ve been learning about the Mishkan (Tabernacle) – how it was to be built, what vessels were to go in it, how the kohanim (priests) were to dress and how Moses was to anoint the kohanim and inaugurate the services.

The services to be held in the Mishkan and later in the Beit HaMikdash (the Temple) that replaced it were different kinds of offerings, generally to atone for one’s sins. This is what the week’s parasha, Vayikra, describes for us.

For some sins, the offering was an animal, such as a bull, a ram or a dove. In some cases, the offering was grain. By permitting doves and grain to be offered, which were less expensive than bulls and rams, poor people were able to bring offerings. For most offerings, part of it was burned on the Mizbeiach (Altar) and the rest was given to the kohanim for them and their families, because the kohanim had no lands to farm. All of these offerings were salted as part of their preparation.

The First Temple was destroyed in 586 BCE (about 2,600 years ago), and the Jews were forced to go to Babylon. The prophet Ezekiel, a member of a priestly family, was one of them. In one of his prophecies he had a vision of the Temple of the future as shown to him by a guide. Ezekiel described the Mizbeiach: “The Altar, three cubits high, and the length thereof two cubits, was of wood, and so the corners thereof; the length thereof, and the walls thereof, were also made of wood; and he said to me: ‘This is the table that is before the Lord.’ ” (Ezekiel 41:22).

The rabbis of the Talmud explained the statement that the Mizbeiach “is the table that is before the Lord.” They noted that the verse opens with “altar” and finishes with “table” (meaning a dinner table). Rabbi Yochanan and Rabbi Eleazar explained that as long as the Temple stood, the Altar atoned for Israel, but now a person’s table atones for him. (Berachot 55a).

There are several similarities to the services in the Tabernacle (and later the Temple) and our dinner tables. Just as the priests ate part of the sacrifice, we eat the food that is served at our table. We use it as an opportunity to thank God when we say the blessings over the food we eat. If we have bread, we salt it in remembrance of the salting of the offerings at the Altar. Many people take a few minutes to study Torah at the end of a meal.

These things are all good ways to worship God, which is a way to atone for things we may have done wrong. That’s between each of us and God. But we can go beyond that, and honor God by using our dinner table to be kind to other people. We do this when we invite people in need to eat with us, such as someone who does not have enough to eat, or is ill or elderly and finds it difficult to make their own food, or is lonely and could use the warmth and lively conversation of a family meal.

While we are practicing social distancing to help stop the spread of the Coronavirus, we are not able to invite others to eat with us. We can do a similar kindness to people by reaching out to them with a phone call or a social media chat. Older members of your family would love to have a video visit with you.

So turn your computer into a temple, and make the world a better place.

Shabbat shalom,

Nelson

Program Note:  With Scouts and parents at home for a few weeks, how about working on your religious emblems.  Cub Scout emblems are a great family activity. Scouts BSA and Venturing emblems can double as scholarly activities.  For more information, workbooks and applications seehttps://www.jewishscouting.org/awards-and-emblems/

Dear Scouts:

For weeks we’ve been learning about the Mishkan (Tabernacle) – how it was to be built, what vessels were to go in it, how the kohanim (priests) were to dress and how Moses was to anoint the kohanim and inaugurate the services.

The services to be held in the Mishkan and later in the Beit HaMikdash (the Temple) that replaced it were different kinds of offerings, generally to atone for one’s sins. This is what the week’s parasha, Vayikra, describes for us.

For some sins, the offering was an animal, such as a bull, a ram or a dove. In some cases, the offering was grain. By permitting doves and grain to be offered, which were less expensive than bulls and rams, poor people were able to bring offerings. For most offerings, part of it was burned on the Mizbeiach (Altar) and the rest was given to the kohanim for them and their families, because the kohanim had no lands to farm. All of these offerings were salted as part of their preparation.

The First Temple was destroyed in 586 BCE (about 2,600 years ago), and the Jews were forced to go to Babylon. The prophet Ezekiel, a member of a priestly family, was one of them. In one of his prophecies he had a vision of the Temple of the future as shown to him by a guide. Ezekiel described the Mizbeiach: “The Altar, three cubits high, and the length thereof two cubits, was of wood, and so the corners thereof; the length thereof, and the walls thereof, were also made of wood; and he said to me: ‘This is the table that is before the Lord.’ ” (Ezekiel 41:22).

The rabbis of the Talmud explained the statement that the Mizbeiach “is the table that is before the Lord.” They noted that the verse opens with “altar” and finishes with “table” (meaning a dinner table). Rabbi Yochanan and Rabbi Eleazar explained that as long as the Temple stood, the Altar atoned for Israel, but now a person’s table atones for him. (Berachot 55a).

There are several similarities to the services in the Tabernacle (and later the Temple) and our dinner tables. Just as the priests ate part of the sacrifice, we eat the food that is served at our table. We use it as an opportunity to thank God when we say the blessings over the food we eat. If we have bread, we salt it in remembrance of the salting of the offerings at the Altar. Many people take a few minutes to study Torah at the end of a meal.

These things are all good ways to worship God, which is a way to atone for things we may have done wrong. That’s between each of us and God. But we can go beyond that, and honor God by using our dinner table to be kind to other people. We do this when we invite people in need to eat with us, such as someone who does not have enough to eat, or is ill or elderly and finds it difficult to make their own food, or is lonely and could use the warmth and lively conversation of a family meal.

While we are practicing social distancing to help stop the spread of the Coronavirus, we are not able to invite others to eat with us. We can do a similar kindness to people by reaching out to them with a phone call or a social media chat. Older members of your family would love to have a video visit with you.

So turn your computer into a temple, and make the world a better place.

Shabbat shalom,

Nelson

This week, for many reasons, I am thinking of the founder of the Order of the Arrow, Dr. E. Urner Goodman.  Last Friday, March 13, was the fortieth anniversary of his passing. He lived a happy life dedicated to leading Scouts in service to others. Leadership and service are two of the themes of this week’s Torah readings, and I write in memory of Dr. Goodman. He used to say that the greatest campout of all time was the Children of Israel spending 40 years in the Wilderness.

Dear Scouts,

This week we read two portions, Vayakhel (assemble) and Pekudei (reckoning), and conclude the Book of Shemos (Exodus). These portions continue the story of the building of the Mishkan (Tabernacle) and its holy vessels. Just as the names of the portions suggest, Moses assembles the people and tells them it is time to carry out the detailed instructions God has given for building the Mishkan. At the end of the process, Moses takes a reckoning of everything that was used to construct and furnish the Mishkan.

At the assembly in Vayakhel, Moses does something a little different. Generally, God’s instructions came to Moses and then he gave them to the people as commands, which everyone had to obey. But in connection with building the Mishkan, there are several times when the instructions are just for those of the Children of Israel who want to volunteer.

A few weeks ago, in Parasha Terumah, God instructed Moses to tell the people “let them take a portion, from every man whose heart motivates him” of the materials necessary to build the Mishkan. (Exodus 25:1) Now, again in Vayakhel, Moses tells the people God says “everyone whose heart motivates him” is to bring materials to build the Mishkan. (Exodus 35:5) A few verses later (35:21) “every man whose heart inspired him” came to give his labor.

So you see, the people volunteered to do this work. In these efforts, they followed some inspired leaders. At the beginning of Pekudei, we learn that Moses was in charge of the entire project. The Levites worked under Issamar, son of Aaron. The crafting of the vessels and hangings was led by Bezalel and Oholiab. Between the leadership of these men and the dedicated service of the people, the Mishkan arose in the desert, a place that became the home of God’s Glory.

This effort can be an example for us, today. Working together under wise leaders to achieve a common goal for the good of the community, we can create a “place” where God’s glory will rest. As God said in Parasha Terumah, “And they shall make Me a sanctuary (a place of holiness) and I will dwell in their midst.” (Exodus 25:8).

The place may be a real location that you could point to on a map, like a food pantry for those in need, or a clinic where people can get well, or a school where children can learn.

These days, with everyone keeping their distance from each other to keep from getting one another sick, the “place” where God’s glory can rest could also be the group of us who care so much for our friends and family that we stay away from them.

Perhaps, in these times, God’s glory is found in the spaces between us?

Shabbat shalom,

Nelson

This week, for many reasons, I am thinking of the founder of the Order of the Arrow, Dr. E. Urner Goodman.  Last Friday, March 13, was the fortieth anniversary of his passing. He lived a happy life dedicated to leading Scouts in service to others. Leadership and service are two of the themes of this week’s Torah readings, and I write in memory of Dr. Goodman. He used to say that the greatest campout of all time was the Children of Israel spending 40 years in the Wilderness.

Dear Scouts,

This week we read two portions, Vayakhel (assemble) and Pekudei (reckoning), and conclude the Book of Shemos (Exodus). These portions continue the story of the building of the Mishkan (Tabernacle) and its holy vessels. Just as the names of the portions suggest, Moses assembles the people and tells them it is time to carry out the detailed instructions God has given for building the Mishkan. At the end of the process, Moses takes a reckoning of everything that was used to construct and furnish the Mishkan.

At the assembly in Vayakhel, Moses does something a little different. Generally, God’s instructions came to Moses and then he gave them to the people as commands, which everyone had to obey. But in connection with building the Mishkan, there are several times when the instructions are just for those of the Children of Israel who want to volunteer.

A few weeks ago, in Parasha Terumah, God instructed Moses to tell the people “let them take a portion, from every man whose heart motivates him” of the materials necessary to build the Mishkan. (Exodus 25:1) Now, again in Vayakhel, Moses tells the people God says “everyone whose heart motivates him” is to bring materials to build the Mishkan. (Exodus 35:5) A few verses later (35:21) “every man whose heart inspired him” came to give his labor.

So you see, the people volunteered to do this work. In these efforts, they followed some inspired leaders. At the beginning of Pekudei, we learn that Moses was in charge of the entire project. The Levites worked under Issamar, son of Aaron. The crafting of the vessels and hangings was led by Bezalel and Oholiab. Between the leadership of these men and the dedicated service of the people, the Mishkan arose in the desert, a place that became the home of God’s Glory.

This effort can be an example for us, today. Working together under wise leaders to achieve a common goal for the good of the community, we can create a “place” where God’s glory will rest. As God said in Parsha Terumah, “And they shall make Me a sanctuary (a place of holiness) and I will dwell in their midst.” (Exodus 25:8).

The place may be a real location that you could point to on a map, like a food pantry for those in need, or a clinic where people can get well, or a school where children can learn.

These days, with everyone keeping their distance from each other to keep from getting one another sick, the “place” where God’s glory can rest could also be the group of us who care so much for our friends and family that we stay away from them.

Perhaps, in these times, God’s glory is found in the spaces between us?

Shabbat shalom,

Nelson

Dear Scouts,

There is a lot of counting going on in this week’s parasha, Ki Sisa.

It begins with God’s instructions that, when Moses takes a census of the Children of Israel, he is to do so by collecting a half-shekel from each person over 20 years old. The words Ki Sisa mean “to raise up,” which was appropriate because the coins collected in the census were used for the Mishkan (Tabernacle), so the people became elevated by using their means to honor God.

We are unsure as to whether a census was taken at that time. Ramban says there was, but Rashi disagrees – another count, 1 to 1.

After receiving instructions about the construction of the laver – the large copper basin in which the priests wash their hands and feet before performing the holy service – we start counting again, this time with exact numbers of the fragrant spices that go into the oil to be used to anoint the priests. Then God directs that the incense to be burned in the Mishkan will be made of equal measures (more counting) of four spices – stacte, onycha, galbanum and frankincense.

After designating the two artists who will build the Mishkan, Bezalel and Oholiab, God discusses Shabbat, and goes back to counting: “For six days work may be done and the seventh day is a day of complete rest.” The reminder of the holiness of Shabbat follows instructions for making the Mishkan which teaches us that even the holy work of building the Mishkan may not be done on Shabbat. In fact, the 39 types of work that are prohibited on Shabbat were derived from the tasks done in putting up and taking down the Mishkan.

Then we have a miscount, which brings about a tragedy. Moses told the people he would ascend Mount Sinai for 40 days to receive the Torah. The people think they should count the day he left as the first day, but Moses meant he would be gone for 40 full days, so the count would start the next morning. When Moses does not return on the day the people expected him, they fear they are now leaderless, and seek something to be a symbol of their relationship with God. They revert to familiar things, and call for Aaron and Hur, whom Moses left in charge during his absence, to build an idol. Tradition tells us that Hur opposed those calling for an idol and they killed him. Aaron, to calm the crowd, tells the people to bring their gold jewelry. He melts it down and fashions a golden calf. To direct the people’s attention away from the idol and back to God, Aaron says there will be a festival for God the next day. Some of the people begin dancing around the idol and worshipping it.

Moses returns to the camp and learns what has happened. He smashes the stone tablets on which God has inscribed the Ten Commandments, then he smashes the idol, pounds it to dust, mixes it with water and makes the people drink it.

Now Moses calls out, “Whoever is for God, join me!” The Levites, who have not taken part in the sin of the golden calf, join Moses, and they strike down about 3,000 people who worshipped the idol.

Moses then carves new stone tablets, goes back up Mount Sinai, where God again inscribes the Ten Commandments on the tablets. God teaches Moses the prayer we use to ask for forgiveness (counting again) the Thirteen Attributes: “Hashem, Hashem, God, Compassionate and Gracious, Slow to Anger, and Abundant in Kindness and Truth. Preserver of Kindness for thousand [of generations], Forgiver of Iniquity, Willful Sin and Error, and Who Cleanses.”

The counting that means the most to me was by Moses. He prayed for the people twice.

First, just before he came down Mount Sinai, God said “Let My anger flare up against them and I shall destroy them and I shall make you a great nation.” Moses pleaded with God not to do this, reminding God they were “Your people, whom You have taken out of the land of Egypt.” He also reminded God of the promises to the Patriarchs, to whom You promised to make their offspring as numerous as the stars and give them the Land of Israel.

Then, the next day, when Moses returned to the top of Mount Sinai, he prayed that God would forgive the people, “But if not, erase me now from this book that You have written.”

The math that Moses used calculated the Children of Israel as everything, and himself as nothing. He served the people selflessly, and the people could “count” on him at all times.

That is why, when we count the prophets, Moses is number one. Can the people who need you count on you like the Children of Israel could count on Moses?

Shabbat shalom,

Nelson

This week I study with prayers for the return of good health – refuah shleimah – for a loved one, Batya bat Golda.

Dear Scouts:

This week, we read Parshat Tetzaveh. Now that the Mishkan (Tabernacle) has been constructed, God commands that Aaron and his sons be consecrated to holy service as priests (Kohanim), and gives instructions for their installation.

The Kohanim wear special garments when they perform their holy duties. They are to wear a long linen tunic, linen breeches, a linen turban and a long sash fixed around the waist. In addition to these garments, Aaron, as Kohen Godol (High Priest) wears several unique and beautiful items:

• the efod—an apron-like garment made of wool dyed blue, purple and red, and linen and gold thread;
• the choshen—a breastplate containing twelve precious stones each inscribed with the name of one of the twelve tribes;
• the me’il—a blue woolen cloak with hemmed with gold bells and pomegranates; and
• the tzitz—a golden plate worn on the forehead, on which was written “Holy to God.”

Aaron is the star of this parasha, receiving all the attention to his clothing, the offerings and the ceremony relating to his sanctification. In fact, in the entire Torah, this is the only portion where Moses’s name is not even mentioned (of course, Moses had not been born during the time covered in Genesis). The rabbis have various interpretations for this unusual turnabout, but it makes me think of how different jobs sometimes call for different leadership styles.

Aaron’s job was to lead the people as a community in showing their respect for God through worship. He himself was a very humble person, who loved to create peace among people. But because of the holy nature of his work in directing the Children of Israel’s attention to the special ceremonies in which they asked for God’s blessings, Aaron was to wear clothing that evoked feelings of respect and holiness. The outward symbols of his duties were garments made of white linen, brightly colored wool, gold and precious gems. These things were rare and beautiful.

Moses’s job was to lead the people individually in showing their respect for God through everyday living. He taught them the laws about private property, treating employees fairly, dealing justly with the poor, the widow and the orphan, punishments for crimes and much more. What was the outward symbol of his duties? Moses’s symbol was his staff. It was not a ceremonial object. It was commonplace. It was a tool he used to serve the Jewish people. He used it to perform signs and wonders in Egypt, and to cause miracles to occur as ordained by God, as when he split the Sea of Reeds (Exodus 14:16) and making water flow from a rock in the Wilderness (Numbers 20:9).

The things you surround yourself with are symbols of your character and the way in which you lead relationships with others. Do you dress in a way that shows you respect yourself and which therefore leads people to respect you? Do you enjoy music at a sound level that is peaceful to those around you, or at a level loud enough so everyone hears your music regardless of whether they want to, which annoys them? Are the words you use in conversation vehicles by which you enlighten and encourage the people you speak with, or do they hurt?

Shabbat shalom,

Nelson