In our Parshah, Moses began the first of three discourses to the children of Israel. He talks about the The Way We Were. It isn’t surprising that he started his farewell speech with the Memory of what he and the people have been through together.   He thought The Children Will Listen now.  He told them that following the exodus from Egypt they would be Free Again. The people knew they were going Somewhere, but they did not know where.  He also reminded them that God gave the promised land to the Jewish people.  The people thought, Happy Days Are Here Again.

Moses was not able to settle to all conflicts that the people Tell Him, so he established a system of courts to settle disputes.

Moses assured the people many times not to be afraid but rather to trust in God. They should stop complaining and whining. There should be No More Tears because Enough is Enough is Enough.

Moses sent the spies to check out the land to which they were headed and instructed them to report back on what they found. To their negative report, he replied: Don’t Lie to Me, What Kind of Fool do you think I am?

Moses reminded the children of Israel they were frequently rebellious and Guilty of not listening to God.  They fought amongst themselves but there was no more time for Being at War with Each Other

God saw that most of those who were slaves in Egypt were not spiritually ready to live in the promised land, so he decided that the generations born after the exodus would enter the promised land.

God told Moses that he was forbidden to enter the promised land.  Moses appealed to God saying, Papa, Can You Hear Me?  Can I at least see it? He was told to go to the top of the mountain and look across the river because On a Clear Day you can see forever. Before his death, he told the people it was As If We Never Said Goodbye.  It’s ok if You Don’t Bring Me Flowers. I gave you my heart and soul for 40 years but now  My Heart Belongs to Me.

While wandering toward the promised land, the children of Israel encountered hostile foes. They avoided some of them, fought to victory against others.  God would not let anyone Rain on Our Parade. They finally arrived at the promised land, which, after all that was the Main Event.  Moses said:  I need someone to take my place.  I Finally Found Someone. Joshua is My Man. He will lead you into the promised land.

He reiterated that they were the Chosen People.  They should depend on each other because People who need people are the luckiest people in the world.

This is the first Parshah of the fifth book of the torah, Deuteronomy.  Because Israel’s primary duty to God is obedience of his laws, it is imperative that every Israelite be taught those laws. This is Moses’ main goal in Deuteronomy. Thirty-seven days before his passing, Moses begins his repetition of the Torah to the assembled children of Israel, reviewing the events that occurred and the laws that were given in the course of their 40 year journey from Egypt to Sinai to the promised land, rebuking the people for their failings and iniquities, and directing them to keep the Torah and observe its Commandments in the land that God is giving them as an eternal heritage into which they shall enter after his death.

Simon Sinek has said that transformative leaders are those that “start with why.” In the Devarim speeches, Moses gave the people their “Why”.

When we think of Moses, we think of an iconic image of him as a charismatic, chosen, and singularly powerful individual – the quintessential picture of a leader who knows exactly what needs to be done, when, by whom, and for how long. However, as the children of Israel move forward into Israel, perhaps a different kind of leader is necessary at this time of great challenge and change. The generation with the slave mentality is largely gone. The next generation of free men and women will look at things differently. We can learn about a new kind of leadership in a book by Liz Wiseman entitled” Multipliers: How the Best Leaders Make Everyone Smarter”.  Liz Wiseman’s core thesis is that there are two kinds of leaders, which she calls multipliers and diminishers.  A multiplier makes people around him or her better with more ideas, higher morale, higher productivity.  Everyone feels invested.  Problems are solved. There is a greater sense of team.  By contrast, a diminisher makes people around him or her worse with fewer ideas, lower morale, lower productivity. There is little sense of team.

She goes on to discuss other differences between the two types of leaders.  The first difference between a diminisher and a multiplier is that a diminisher thinks that he or she is the smartest person in the room and that “people won’t figure it out without me”. I am the genius.  I tell you what to do.  You do it. By contrast, a multiplier thinks that everyone in the room smart and then everyone can help figure it out. The multiplier does not want to be a genius, but a genius maker.  “I am not the smartest person in the room”.  I want to work with you so that you become the smartest person in the room.

Moses was described as the most humble man on the planet. Core humility leads to the second big difference between the diminisher and the multiplier. The diminisher tells. I am going to tell you what to do because I know what to do. By contrast, the multiplier asks or challenges or invites. The third crucial difference between the diminisher and the multiplier has to do with the vibe you create. The diminisher has the truth, makes the decisions, and tells people what to do. This leads to micromanagement, which leads to tension and anxiety. By contrast, the multiplier creates a liberating effect. By asking people what they think, by inviting their voices, by respecting their contributions, the vibe is not anxiety but curiosity, not tension but openness. We should assume that everyone has something to offer. Everybody has something to teach us.  Which kind of leader are you or your boss?  What about our politicians?

Rabbi Jonathan Sacks tells us that in the last months of his life, Moses ceased to be the liberator, the miracle worker and Redeemer, and became instead Moshe Rabbenu,” Moses, our teacher.” Remember that when Moses began his career, he pleaded with God that he was not” a man of words”. However, after 40 years of teaching Torah, he has become an eloquent” man of words”. The change is not due to his improved rhetorical skills but to his enthusiastic commitment to its message. He was the first example in the history of a type of  leadership in which Jews have excelled: the leader as a teacher. Since Moses knew that the Israelites would one day suffer exile and persecution again, and since he would not be there to do miracles, he planted a vision in their minds, hope in their hearts, a discipline in their deeds and a strength their souls that would never fade.

As I mentioned, when someone exercises power over us, he or she diminishes us, but when someone teaches us, he or she helps us grow. That is why Judaism, with its concern for human dignity, favors leadership as education over leadership as power. We see this in Moses at the end of his life.

Gordon Tredgold wrote an article entitled: “If you want to become a great leader, become a great teacher”.  In the article, he notes that long gone are the days when leaders hoarded information for power. Today, leaders are also teachers who strive to share their knowledge to create better relationships and improve productivity and employee satisfaction. Great leaders do not wait for the perfect opening. They create teaching moments.

Even when faced with a crisis, an exemplary leader will influence and motivate no matter what. With both optimism and drive, the teacher sets an example and encourages others to work to his or her potential. In other words, a leader as a teacher will bring out the best in their team.

Leadership is not just about titles and ranks; it is also about setting positive examples and demonstrating that you are committed to your beliefs. Great leaders teach and lead by example.

When a team sees its leader or teacher modeling the right way to handle things, it will follow. Therefore, modeling is far more effective than giving a speech about it.

When you embrace the role of the teacher, you build loyalty, accelerate team development, and drive superior performance

The moral of the story is a leader should be a teacher first and a manager second. It is all about balance of knowing when it is the right time to teach and when is the right time to manage.

In the last month of his life, Moses summoned the next generation and taught them laws and lessons that would survive, and inspire them for all of time.

Teachers are the unacknowledged builders of the future, and if a leader seeks to make lasting change, he or she must follow in the footsteps of Moses and become an educator. The teacher as a leader, using influence not power, spiritual and intellectual authority rather than coercive force, was one of the greatest contributions Judaism ever made.

Over the years I have listened to countless speeches criticizing our Biblical ancestors. How could Abraham sacrifice his beloved son Isaac? How could Moses abandon his role as father and husband to take on the leadership of the B’nai Yisroel? How could Jacob cheat his brother Esau and trick his father Isaac? How could Pinchas commit such a violent act?  I cringe listening to these character assassinations. Well, good people, the bashing stops here!

Pinchas was the son of Elazar and the grandson of Aaron. The Jewish people had been ordered not to fraternize with the Midianites. A priest from the Tribe of Shimon, Zimri, disobeyed this order by taking a Midianite princess into his tent in front of Moses and others. In last week’s Parsha we learned that the Jewish people had sinned with the daughters of Midian and that they also joined them in worshipping the idol Peor. A plague broke out. Pinchas took it upon himself to take care of business. A well-thrown spear put an end to Zimri and his paramour. Shish-kabob Jewish style. Some people describe Pinchas as a vigilante and religious fanatic who used G-d as an excuse to play out his cruel and violent nature. G-d, however, rewarded Pinchas by making him the Father of the Priesthood.  Pinchas’ connection to Aaron was more than familial.  Just like his grandfather Aaron, Pinchas had a peaceful nature. Please recall that Aaron is referred to as Rodef Hashalom (Chaser of Peace). The plague immediately stopped and Moses was commanded by G-d to wage war on Midian.

Did you ever have to face something so intolerable that you considered being violent?  Would you, could you, ever commit a violent act? No? Really?

April 19 to May 16, 1943. The Warsaw Ghetto Uprising. After experiencing years of unfathomable cruelty from the Nazis and after more than 250,000 Jews were transported from the ghetto to Treblinka death camp, the ghetto finally violently erupted.

June 5, 1967. The Six Day War began. An outmanned and outnumbered Israeli Air Force conducted a preemptive strike on the powerful Egyptian Air Force. After three hours of unrelenting bombing and strafing, the Egyptian Air Force was demolished or disabled as their planes still sat on the runway.

Spring 1972, Berwyn, Illinois. The Nazi Party obtained a permit to march. Laden with anti-Jewish and anti-black posters they marched under police protection behind a two- foot high hedge. They shouted death to Jews and Niggers. Suddenly, a high school student wearing a kippah was dragged over the hedge. Jumping the hedge past the police appeared a number of JDL men. I was one of those men. Nazi blood began to flow freely. Fortunately, my fist connected squarely on the jaw of a Nazi who fell to the ground. As I approached this piece of dung to inflict further damage, the dung heap raised his arm pleading for mercy. A nearby reporter took a picture of me, fist drawn, standing over an outstretched arm. Before I could resume my attack, a policeman put his arms around me and led me away from the fracas. The picture appeared in a major Chicago paper the next morning together with an article describing what had occurred. The Chicago JDL blew up the picture and turned it into a poster designating me as the JDJ poster boy.  The police walked all JDL fighters a block or so from the situs of the demonstration. One policeman announced that the mayor of Berwyn called and wanted us to hear the following: “Nice job. Now get the hell out of here.”

Is violence really never warranted? Was Pinchas a hero or a villain? You be the judge.

For more info and pictures go to:  interactive.wbez.org/curiouscity/Chicagonazineighborhood

So just how many people does it take to change a light bulb?
-reform synagogue two people (first man and then the woman turns the bulb)
-conservative synagogue – it’s done by committee
-orthodox synagogue – they don’t change anything

“People underestimate their capacity for change. There is never a right time to do a difficult thing.”

-Author, John Porter

For some people today and in centuries past, one thought seems constant: in times of change and uncertainty, a belief in G-d is a coping mechanism that can provide comfort and peace of mind.

Change and our experience of change can be difficult to accept, and may feel uncomfortable, disruptive, annoying, inconvenient, inappropriate or not suitable.  At the same time,  change can be necessary for safety, personal and public health as well as freedom.  Sometimes, change requires a belief in G-d.

As we know Torah describes stories and commandments that ‘yield’ to times when change was often necessary.  And, like the Torah which has transcended centuries of change,  the Jewish people have likewise learned to do the same. So change should be easy for us – right?

Grief can obscure belief and disrupt change.  Grief can get in the way of change and our experience of change can become difficult to accept. If you don’t believe me think about how Pharaoh’s separation anxiety got the best of him and he took pursuit of the Israelite slaves due to his ‘personal loss’.  Or maybe, just maybe, it was his FOMO (Fear of Missing Out) some days after he agreed to let us go on a 40 year long+ religious retreat and thought we’d ‘be right back’. Nah – most likely based on that miracle of the sea separation thing he probably just wanted to finish us off.

Really, grief, bereavement and personal loss may cause us to feel uncomfortable, annoyed, disrupted and inconvenienced.

I mean, today, let’s look at say, how a change in personal public health freedom, is affecting all of us.  Particularly those who feel their freedom to breathe unobstructed without facemask or acknowledging the reality of the pandemic  itself is a personal inconvenience, annoyance or loss.  This type of change allows one to go it alone/on their own -their way – so it no  longer becomes a personal inconvenience without regard for others public health/safety.  How ‘bad’ could it really be to not ‘socially distance’ with a mask? Well my basic understanding is that perhaps it might take only one exposure to turn ones health into a chronic expensive personal health issue or possibly death.

By the way-if you’re looking for a couple of good reads because you have some free time to explore more about this ‘stuff’ (like how this Pandemic could mutate) check out an early nineteenth century scientific (non-fiction) book  from scientist Constantin Feriherr Von Economo regarding Encephalitis Lethargica. Economo was an Austrian psychiatrist and neurologist of Romanian origin and Greek descent who studied this public health issue that intersected/followed the 1918 Flu pandemic.

Also, if you just can’t ‘get enough’ about all things pandemic check-out a more recent fictionalized novel called the End of October. Von Economo is a ‘mind blowing’ read and compliments the non-fictionalized “End of October” in hyperbolic fashion. Nevertheless, after these reads, quarantining seemed to me to be ‘the right prescription’.  Now back to our D’var…

In this week’s parasha God instructs Moses and Aaron regarding the red heifer; Miriam dies; Moses ‘hits a rock’…. to bring forth water rather than speaking to it; Aaron dies. The Israelites have ended 40 years of travel in the wilderness and are just about to enter Israel.  They are in the desert of Zin specifically in a place called Kadesh.

Let’s briefly explore loss a little more. Miriam dies in Kadesh. Aaron dies on Mount Hor. One difference in their deaths is that Aarons death follows Miriam’s and occurs when the Israelites leave Kadesh before the crossing of the north Jordan river.

Did you know, according to Talmud, attributions or merits applied to Miriam, Aaron and Moses  were: water, clouds and manna respectively?  Remember that time in the book of Exodus when there was a lack of water?  Boy – talk about unruly behavior due to change from slavery to freedom!  There is that topic of change – and coping.  So we know how that worked out – right?

The Torah refers to three experiences where water was lacking – two in Exodus and one in Numbers. In each case, with a belief in G-d (delivered by Moses) the Israelites were hydrated.

In the first thirst experience – water in Marah was bitter.  G-d directs Moses to drop a tree branch in the water to sweeten it and the Israelites find relief.

As we know, however, from the second drought experience noted in Exodus, the Israelites demanded water from Moses at  Rephidim – (also the location of the battle with the Amalekites where the Israelites prevailed).  It is said that Moses believed he was going to be stoned due to a lack of water. Instead Moses reaches out to G-d for assistance, acknowledges G-d first, strikes a rock and water flows.

Finally, In Numbers, the third thirsty experience from the Torah,  the Israelites are once again faced with drought. After 40 years of ‘free flowing water’ the complaints and whining have returned:  “If only we had died with the death of our brothers before G-d. Why have you brought us to this desert so that we and our livestock should die there? Why have you taken us out of Egypt to bring us to this evil place; it is not a place for seeds, or for fig trees, grapevines, or pomegranate trees, and there is no water to drink.”

Moses responds with, “Now listen, you rebels, can we draw water for you from this rock?” – But why?  Why would the prophet Moses – a compassionate and tireless leader of a free people say such a thing?

While there are many interpretations on the distinction about the water flowing from the rock in Exodus and water flowing from the rock in Numbers (today’s Parsha) there is also a possible connection to Miriam which to me seems to transcend this ensuing thirsty drama. Following Miriam’s death, the water ‘from the rock (spring/well)’ dries up which has not occurred in 40 years. Moses cannot find the right rock to hit, he and Aaron go to the Temple of Meeting to obtain G-d’s advice, he goes back to hit the rock he thinks is the right rock but only drips appear.  Over-whelmed, he hits the rock again in anger, disappointment, and disillusionment and water flows.

How did Moses the prophet cope with the change due to the loss of his sister Miriam?  Not too well from what we read in the Parsha.  In fact, as described in the Torah – it sounds as if Moses was a little reticent.  Remember he struck ‘the rock’ twice in a disrespectful (out of control) act to G-d and he got his ‘pass’ to the land flowing with milk and honey taken away.

Perhaps Moses was  too  close to G-d and had temporarily lost the respectful and spiritual aspects of his relationship to G-d.  Perhaps Moses was too comfortable with and had grown too accustomed to striking the rock and letting the water flow and could not find the right rock.  Or perhaps, Moses was simply suffering from personal loss, was sad, grieving, depressed and anxious over the death of his sister and he projected those feelings upon the parched Israelites through his behavior and speech.

So it seems in this case that feelings of loss can cause us to exhibit behaviors that are unbecoming of who we are and turn our vulnerable inner souls suffering from emotional loss towards anger, impatience and intolerance as a defense mechanism.   How do we reconcile these messy emotions for ourselves?

From a recent article found in Forbes, a contributing author, Tony Ewing, suggested these three simple ideas:

1) Laughing at yourself stems anger
2) Singing like you mean it makes you happier, more social and puts you in sync with others
3) Being optimistic and practicing hope stops stress

Then there is this final thought:  in times of change and uncertainty, a belief in G-d is a coping mechanism that can provide comfort and peace of mind as well.

This parsha shares another complex but quite timely story. It deals with themes of equality, diversity, protests, and conflict resolution. It also deals with themes of holiness and personal ambition. These resonate with our current climate.

To help put context around all of this let me revisit a few points

• The people left Egypt as slaves. For as far back as they could remember their families had been slaves. They weren’t responsible for thinking. They were expected to do as told and others either took care of them for good and for bad.
• The culture they came from venerated multiple gods that were given personas and worshipped as idols. It was a very foreign concept for the Israelites to trust in the unseen. For that reason Hashem directed many acts of ‘magic’ through Moses and Aaron over the years to build their belief.
• The people needed to learn to come together as a community, to manage the freedom they’d gained, and carry out the responsibilities required to function as a free society. This placed new demands on them.
• Moses and Aaron were the designated leaders. Leaders that lead them out of slavery and into freedom. But like all of the leaders the people had while in Egypt – ones to be wary of.
• They were still on the path from an undesirable but stable existence to that of a self-governing/self-managing society when this parsha begins.

Korach is one of the people. He is from the tribe of Levi. He appears to be somewhat skilled as a politician. He has a sense for what motivates people.

Moses has always been a reluctant leader. His strength while in Egypt was in the prophecies he foretold. These impacted the Pharaoh and his advisors. The prophecies and subsequent outcomes fit into their system of belief. Once free Moses position of leader was repeatedly questioned. Hashem’s interactions, miracles, and more supported his position.

The parsha tells us Korach starts a dispute over leadership (both secular and religious).

Korach, Dathan, Abiram, and 250 others came as a group to oppose Moses and Aaron. The dispute starts out by questioning why is Moses their leader. Is he the only candidate? If all are eligible / created equal / kadosh enough, why isn’t there a chance for someone else?

Korach’s challenge is more of a challenge to God than that of Moses himself. As mentioned before Hashem has appointed and supported Moses in the role of leader since the beginning of the people’s journey to freedom. His challenge stems from personal ambition, recognition, and desire to control. Is he the antithesis of Moses?

Moses reacts not with anger but in a much humbler way. He has been the messenger through which Hashem’s vision for the Israelites has become visible throughout the years. He grew from a young man quick to anger and with low self-confidence to become their leader – overcoming his own ego in order to serve the greater cause. He grew from someone reluctant to stand out front to one that is always in the limelight.

What happens the course of the next few days settles the dispute and determine the course of their future.

Korach’s band gather in from of the Ohel Moed (Tabernacle) with their fire pans. Hashem appears as a cloud overhead. Moses tells the people – if these men were to die of natural causes then he, Moses, is not be the chosen leader; however is Hashem causes the earth to swallow them up then that is a sign designating Moses as leader. That’s exactly what happened plus the band holding their fire pans burned up as well.

The people are quite shaken. They rail against Moses and Aaron while being fearful for their lives. Moses once again has to intervene with Hashem who is ready to annihilate all. Aaron is set to collect a staff from a chieftain of each of the 12 tribes; inscribe the man’s name on it; inscribe Levi on Aaron’s staff; place all of them in Tent of Meeting.

The next morning they find Aaron staff has sprouted, blossomed, and borne almonds; no change to the others. Hashem affirms that Aaron and his descendants would be responsible for the Tent of Meeting, be the priesthood, and accountable for what happened in/related to the performance of their duties. The Levites are assigned to aid the Kohanim.

Both the dispute and unrest have been addressed. Leadership is settled.  What can we take away from all of this?

• While all are created equal it doesn’t mean we’re able to do the same things.
• Take time to reflect before answering challenges especially when anger is in the picture.
• Don’t expect miracles to help resolve differences.

Parshat Shelach. The story of the 12 spies. An oft told tale. Two good spies rewarded. Ten bad spies punished. Simple, right?

Let’s take a closer look at this intriguing story. What was the terrible wrong committed by ten of the spies? Didn’t they report what they saw? Maybe they exaggerated a little, but fear can do that to you. Their punishment was to die in the wilderness and never enter the Promised Land. Did the punishment really fit the crime?

Let’s examine the facts. When the 10 spies returned from Canaan, they addressed Moses and the entire community. They said that the land was indeed flowing in milk and honey. They continued to say, however, that the residents were too strong and the cities too fortified for the Children of Israel. This riled the people. Caleb quickly stepped in and assured the people that they were capable of taking possession of the land. The ten spies didn’t back off. Calamity awaits us, they warned. We saw giants. We looked like grasshoppers to them. The distraught B’nai Yisroel wept all night and started murmuring against Moses and Aaron. Why did G-d bring us here to die? Let’s appoint a new leader and go back to Egypt. Enter Caleb and Joshua. Do not rebel against G-d, they warned. Reaction of the people? Let’s stone Caleb and Joshua. Enter G-d. Time, Moshe, for Me to wipe out the B’nai Yisroel. So, Moshe prayed for the B’nai Yisroel and saved them, but the 10 spies were punished for what they wrought.

Did the punishment fit the crime? Certainly yes! The 10 spies who nearly convinced the B’nai Yisroel not to proceed to Canaan were clearly unworthy to enter the land themselves. Midah k’neged midah. Measure for measure. I can’t think of a more fitting punishment.

Isn’t there another important lesson to be learned from this Parsha? How outrageous of the people to turn on Moses and Aaron based upon a report of 10 spies, especially given the contra-reporting of Caleb and Joshua. Especially after Moses and Aaron led them out of slavery. And especially after personally witnessing a slew of miracles. What we see here, good people, is human nature. People are all too ready to accept gossip as truth. They are willing to turn on others at the drop of a hat. And unfortunately, they are willing to turn their backs on Hashem at the blink of an eye. But we also see greatness. Moshe did not respond with anger, although his deeds were being overlooked and challenged. Instead, he prayed on their behalf to an angry G-d to forgive them. Forgiveness and calmness. What wonderful attributes.

I’ll close with a quick personal story. Many years ago, Terry and I attended a Temple Banquet. Each table displayed a beautiful centerpiece consisting of a floral arrangement with a candle in the middle. I noticed that at the table next to ours, the floral arrangement had caught fire. I grabbed the pitcher of water on my table and doused the fire at the neighboring table. An angry woman sitting at the table asked me “what exactly did I think I was doing?” I responded, “Just watering the plants ma’am”.

Shabbat Shalom

In this parshah, the Israelites complain about the unpleasantness of their journey, exasperating both God and Moses.

First, the people complain that they are moving too fast. God sends a fire that consumes people at the edge of the camp. Moses prays and God withdraws the fire. Next, there are more complaints. The people are tired of manna from heaven. They crave meat and vegetables and fruit and garlic. They wish they were back in Egypt. They complain, despite the fact that the Torah tells us that manna is a heavenly delicacy whose flavor knows only the bounds of the human imagination.

When the Israelites complained about the lack of meat, it was an appalling show of ingratitude, but not the first time Israelites behaved that way. There were three earlier episodes in the book of Exodus. First, they complained the water was bitter. Then, they protested the lack of food. Later, they grumbled at the absence of water. But it is this forceful outburst of the people about meat which seemed to cause a near complete breakdown of Moses.

Why did Moses despair so much when the people complained about the lack of food? As mentioned, they had done so before. But they were different before. Previously, they had not yet gone through the transformative experiences that shaped them as a nation. Now, no sooner than they had left the Sinai desert to begin their journey again, the people reverted to their old habits of complaining as if nothing had changed. If the revelation at Sinai, the experience of divine anger over the golden calf, and the long labor of building the tabernacle had not changed them, what would or could?  Now, for the first time since the mission began Moses could see defeat staring him in the face.

In response to the complaints, God told Moses to tell the Israelites that there will be meat – so much meat that they must eat it for a whole month until it comes out of their nostrils and makes them sick.

We learn from the Sifri that there are occasions when a person might voice a complaint or make an argument, when in truth, he does not believe what he’s saying. Rather he is using it as an excuse to justify undesirable behavior. In the case of these complainers, this undesirable behavior manifests itself in the people’s desire to separate themselves from God.

In the view of the sages, it was not the discomfort of the wilderness that provoked the Israelites’s complaints. It was the burden of morality, to which they had not yet become accustomed, that left them nostalgic for the days in Egypt.

Their lack of gratitude and the extent of their greed are unfathomable. Or are they? It is human nature never to be satisfied with one’s current possessions and achievements. The Mishnah declares that” one who has 100 desires 200.” Upon attaining 200, the person will crave 400 -and this continues ad infinitum. God instilled us with this nature for good reason:  its purpose is to constantly drive a person forward in his spiritual quest, not allowing him to be content with spiritual heights scaled yesterday. This nature is also the spark which continually drives scientists to unearth new discoveries and inventors to originate new inventions, which greatly improve our quality of life. We complained we haven’t been able to see each other or pray together, and ZOOM, here we are. If this quality is not used in pursuit of positive and productive objectives, then it deteriorates into an insatiable and pointless desire for more and more luxury and wealth.

Even though the person complaining would not admit it, complaining has nothing to do with circumstance and everything to do with attitude. But why do we complain? The problem is with expectations. The higher our expectations, the more upset we feel when life does not live up to them. We expected to shelter in place for a couple of weeks but that did not work out. I find myself complaining more than usual. On the other hand, the less we expect, the more likely we are to see the good in whatever comes our way. Expectations will never contribute to our happiness. They will only undermine it.

Sometimes, people engage in complaining as a way to ask for help. Voicing one’s complaints is one way to get things fixed. If you complain to someone who is in a position to make changes, and if you use a diplomatic approach, complaining in this way can be more effective in relieving stress than saying nothing, since the” polite complaint” approach can get results. We have seen this approach with the peaceful protestors marching for what happened to George Floyd.

In these days of Covid 19 restrictions and human rights issues, we are under pressure and sometimes we feel the urge to explode. Letting it all out can relieve the inner tension we feel from a difficult situation and help us feel ready to face the next frustration. Sometimes we just need to blow off steam by expressing ourselves.

Complaining, however, can be damaging as well. When a few venting sessions turn into a continual habit, where a few people venting their frustration turns into a group of constant complainers, we can induce more stress.

Complaining focuses on the problem, not potential solutions. A habitual focus of complaining brings about a pessimistic perspective. Complaining can be contagious. If you do not have a support of the group, complaining can be detrimental. Those who frequently complain can “suck the life” out of others.

Whether you call it whining, kvetching, faultfinding or complaining-when a person constantly finds things wrong with whatever situation he’s in, it makes him and the people around them miserable.

When one focuses only on what he is missing, he blinds himself to what he does have. No matter how much you do have, there will always be something to complain about if you look hard enough. Anyone having a negative attitude must make a concerted effort to build up the habit of appreciating what he has and what happens to him.

The story of the” Manna Mutiny” has a powerful moral lesson: strive for more and better in areas of character, good deeds, and our relationship with God and our fellow man. But always be happy with the material bounty that God has granted.

I will close with two statements I found:  There is an Indian proverb:” I had no shoes and complained, until I met a man with no feet.”

Finally, as we struggle with our new way of life, think about what Maya Angelou said” what you’re supposed to do when you don’t like that thing is change it. If you can’t change it, change the way you think about it. Don’t complain.

Shabbat Shalom.

This week has been very memorable for the Kehillah as we all came together as a community to discuss how we will meet again in person. The last time we met in person was on March 14 after some debate if we should follow the lead of others and even hold services.

It has now been 12 long weeks. Our small shul sits idle. Our Sefer Torah remains at parasha Ki Tisa awaiting the exodus. We have maintained visual contact, we have Zoomed our Kabbalat Shabbat service each week, we have had study sessions, we have held Seders over Zoom, and two Yizkor services. But I miss that personal element. I miss the ability to shake a hand, to give a hug, to be with my Kehillah family. While Zoom may be the next best thing, it is not the same. I, like many others spend my workday on video conference calls and have little desire to interact socially and religiously in this manner. But on a positive note, I have enjoyed the joyful melodies of Kabbalat Shabbat which remain in my head all weekend long.

This week, the proposal was presented to the membership to re-open the Kehillah for Shabbat morning services on a limited basis. It is a scary time, and everyone voiced concerns rightfully so. The plan was presented this past Wednesday with lots of detailed discussion to bring our community back together in person.

This week, in Parsha Naso, we read the following from chapter 5, verse 1, “The Lord spoke to Moses saying: Instruct the Israelites to remove from camp anyone with an eruption or a discharge and anyone defiled by a corpse. Remove male and female alike and put them outside the camp so that they do not defile the camp of those in whose midst I dwell”.

Here we have it, the Israelites were instructed to social distance those that were infected. We could easily substitute Covid-19 to the verse, and we would be current on today’s situation with one major difference. We have been instructed by our healthcare professionals to keep our distance from each other to avoid the potential spread of the virus.

So now we have reached that moment in time when we are ready to once again gather together in our sacred Beit Kenesset, our Shul. We are ready to slowly open the Kehillah to allow us to meet in person once again. To see each other in person once again.

Wednesday night we had an open discussion with many viewpoints. We challenged each other’s opinions. I voiced my concerns of having a virtual minyan using Zoom, and others voiced their desire to be together in person and on Zoom for our Shabbat morning service. In the end we came to an acceptable compromise solution for me, and I believe for most others.

What I realized through this effort is how much the Kehillah means to us all, the strength of the community that we have built over the past seven years and how each and every one of us desire to be together. Unfortunately, the reality of the situation dictates that many cannot join in person due to health or other concerns. I accept and respect each person for their position.

Yesterday I received a flurry of emails from many. One wrote a very well stated and convincing email of their belief in how Jewish law changes over time and how we should accept a Zoom minyan for those that are not able to attend in person. Another wrote about their beliefs in tradition expressing a stricter adherence to hallacha. Another sent an email upset that they were not provided adequate time to review the plan in greater detail in order to provide their opinion. And thanks to a beautifully written email to the Kehillah from Rabbi Michele Sullum, I realized why we were all so passionate with our desires to come together in some way or some form. I realized that we each voiced our wants and desires not to be obstinate, but the desire to achieve the same goal. The beauty of our Kehillah is the mix of beliefs and observance levels. There is no right and wrong, and we strive to accommodate all levels of beliefs.

I believe we all want to be back together in some way or some form. We all feel strongly about our opinions because what we have been forced to do over the last three months is no longer adequate. We all long for more. We long for the restart of our Shabbat morning service, we long to once again roll the Sefer Torah forward past the book of Shemot, past the book of Va’Yikra and into Bamidbar. We long to hear our collective voices sing in prayer, to celebrate simchas together, to comfort each other in times of grief and to sit across the table and enjoy a meal together. We long to be together once again.

So, it is time for us to return to camp whether in person or virtually through Zoom. And soon, it is my prayer that we will all feel comfortable in returning to be with each other once again for a complete service. I cherish what we have built and I cherish each one of you. Whether we are behind a mask, or behind the screen of Zoom, we will soon be together in Shul again.

And just as the Lord instructed Moses in this parasha to speak to Aaron and his sons to bless the people of Israel, I offer the same blessing to our Kehillah that has been given from generation to generation.

Yivarechecha Adonai viyishmirecha
May G‑d bless you and guard you.

Ya’er Adonai panav elecha veechuneka
May G‑d shine His countenance upon you and be gracious to you

Yeesa Adonai panav elecha viyasem lecha shalom
May G‑d turn His countenance toward you and grant you peace.

Amen.

I now invite everyone to join in joyful song to welcome the Sabbath.

In Hebrew, Bamidbar means “in the desert” or “in the wilderness” but in English, we call this book of the Torah “Numbers”. This parsha represents both meanings. There is a focus on numbers in that God tells Moses to conduct a census. Once counted, the people broke camp and started out to the wilderness. There is a lot of instruction on who does what (to move the tabernacle) and where they should set up camp – a lot of attention is paid to the separation of tribes and how many in each.

So, why count everyone and then separate them?

• You count the things you love. Think about counting or reviewing pictures of your family. Think of your family tree – it is not just who is related to whom but how many branches on that tree and how many people per branch.
• You count so that you don’t lose track. Think back to going on a field trip in grade school… the teachers always knew how many kids were on the bus and who was paired up. They counted as you entered the bus, they counted as you moved through the museum and then counted again as you returned to the bus.
• You count so that you can equitably divide up goods. You need to know how many people will be at your socially-distant yard gathering so that you know how many chairs to bring out and how many pizzas to purchase.
• You count so that you can be adequately represented in political districts

And then why do you separate those who are counted?

• You separate the masses in an effort to balance the resource load on the available space. Everyone cannot fit into exactly the same space… so there has to be some decision on who will reside where.
• You separate people so that they get along. Think about all the decisions when assigning guest places at a sit-down wedding reception!
• You separate the masses so that you can create some order (or at least you think you are creating order).

BUT… I thought Jews were not supposed to count other Jews. I learned to identify the presence of a minyan by count as not-one, not-two, not-three etc. OR you just nod once per person and don’t ascribe a number at all. I thought that counting people devalues the importance of the uniqueness of each individual.

Rabbi Lord Jonathan Sacks explains that within this command to count the people, God actually does still place an importance on each individual member of the Jewish people. The specific instruction is for Moses to count the Jewish people while “lift

The early days of my house officer years were a revelation to me. I had rarely been that tired for a whole string of days. And it dawned on me – this was simply how it was going to be for a very long time. It would become my new reality.

Our kehillah’s Board of Directors has and will continue to grapple with the question of when our sanctuary will reopen. But in a loose similarity to those early days of mine at Hartford Hospital, it occurs to me that we may be in this situation with respect to the coronavirus for a very long time.

I have such ambivalence when I think about the proper course for the state and the country. What would I do if I were king? I deliberate. I have tried to consider Jewish laws in an attempt to help me decide what I would do if I were in charge. Forget the illogical and indeed bizarre lurching from one position to another we hear from the federal government. Let’s focus instead on the governors, upon whose shoulders the real decision rests as to how to navigate seemingly conflicting priorities. Governor Abbott of Texas has tried, admirably, I believe, to “thread the needle” in this regard.

First: protecting our health and the health of those with whom we come into contact is of primary importance. People should be restricted in their movements – locked down, as it were, because in Judaism, life is our paramount concern, and we must not put ourselves in a position where we might become ill. And with this particular virus, we can make others sick for days before we ourselves are symptomatic, so we must observe semi-quarantine lest we make someone else sick, endangering their life. The Torah tells us that whenever there are choices to be made, choose life.

Hillel’s commentary to not do unto others that which is hateful to you is perhaps a better summary of the Torah than any other. So if we might infect someone else, the burden is on us to do what we can to help keep others safe. And of course, that begins with keeping ourselves safe. It is therefore logical to keep the movement of people restricted and keep retail establishments closed. Protecting health and life are goal #1.

BUT!  Second: Seeing tens of millions of people thrust out of work reminds us that in the Talmud, the argument is made that mental health is seen as just as important as physical health. So keeping businesses closed is hardly desirable. More than any other image from this whole national ordeal, seeing lines of people waiting for food pains me more than any other. People who have worked hard. Cared for their families. And now they can’t even afford meals! By restricting people’s movements and keeping retail establishments closed, we are causing untold psychological harm.

Many of those people become frustrated and engage in protests, mixing with others and exposing them to this awful bug. The protests and flouting of the lockdown mandate brings to mind the teaching that dina d’malkutah dina – the law of the land is the law. This is a Jewish teaching that goes back to the Middle Ages. So for Jews, these protestors are ultimately compelled to observe the law, even if the psychological cost is great.

Of course, we all are aware that saving a life overrides all. Protecting ourselves and others overrides Jewish and certainly civil  law. With few exceptions, there is no Jewish law that cannot be ignored when it comes to preserving our own health and that of others. Yet as I mentioned, psychological health must be accounted for as well.

So I try to reconcile all of this. Protecting our physical health . . .protecting the health of others . . . yet preserving psychological health . . . OY! What ’s a king to do?

At the end of chapter 26 in this week’s parasha – after a listing of the rewards and punishments that come about depending on whether or not one follows Gd’s commandments – Gd tells the Jewish people that no matter what happens to them, no matter how much they might suffer, Gd will not forget them and will keep Gd’s covenant with them.

This, then, has become an enduring source of hope for the Jewish people and potentially for each Jew individually. No fate is so bleak as to eliminate all hope. No defeat is final. No tragedy need be the final or even the defining chapter of our lives. This is the concluding and very powerful message of today’s parasha.

Does Gd really act in the world? Will our prayers change the course of the corona virus? To be honest, I don’t know. Can any of us really know for sure? So I debate in my own internal deliberations what society should do in the macro sense. But for me in a personal sense, it’s easy. I try to do what Jews are called upon to do. I do my best to stay our of harm’s way and preserve my health, support my family as best I can, and do my best as a physician and as a friend, while trying to help others in society by donating to food banks and other worthwhile charities.

That chronic fatigue of my house officer days lasted a very long time. But I seem to have gotten through it just