Parshat Matot-Masei – July 14, 2023 / 26 Tamuz, 5783

The late great Rabbi Lord Jonathan Sacks, former chief rabbi of England once gave a sermon wherein he repeated the phrase…”We live in an unforgiving age.” He repeated these words so fearlessly and passionately that one was forced to listen. His message rings in my ears to this day, and one can find echoes and sirens of his sentiment in this week’s double portion of Matot-Masei (tribes, journeys). There is a concept in psychology called the “fundamental attribution error.” This is a psychological phenomenon wherein one attributes the behavior of a person immediately to some internal disposition or inherent flaw. Unfortunately, these immediate judgments are often quite skewed. A great example of this seems to occur when we are in traffic and someone performs a maneuver we might not like. Have any of us ever uttered some choice and extreme words when cut off by an errant driver? That person must be *insert character judgment here*. Or, that person does not care about other people. That person is not good. Think about days at school. Have we ever labeled someone quickly as “uncool,” or someone to stay away from. How easy is it to allow someone to sit alone at the lunch table because of something silly? It can be quite easy to attribute a single behavior or instance to an inherent and dispositional character flaw. This is hardly a fair way to navigate the world. But, we do not always have the time to sit back and reflect in a world where we must sometimes make quick judgments and jump from one situation to the next. But perhaps there are times when we can make the mindful decision to take a breath and do what I like to call…deepen our compassionate curiosity. 

As the Israelites are set to enter the Promised land, they are situated East of The Jordan River. Crossing this river will lead them into the Land of Canaan, and into many conflicts with the inhabitants. The tribes of Reuben and Gad are plentiful with flocks of cattle. They want land east of the Jordan to tend to their livestock, as it is prime property for this purpose..Moses is infuriated with their request, thinking they are, at this pivotal moment, abandoning the rest of their Israelite brethren. He says, “Should your fellow Israelites go to war while you sit here? Why do you discourage the Israelites from crossing over into the land the Lord has given them?” Reuben and Gad clarify their situation, and Moses’ anger decreases. Not only will the tribes of Reuben and Gad (and eventually half of the tribe of Mannaseh) enter into the land to fight alongside the Israelites. They will actually place themselves at the front lines. Not until the land is entirely conquered will these tribes take their place back east. At Sinai, the Israelites all said, “Naaseh V’nishmah” (I will do, and I will listen) Perhaps sometimes we must listen first, and then do. To be fair, it seems that the tribes of Reuben and Gad might have a communication issue. Later, in the Book of Joshua, the tribes in question fulfill their obligation in Canaan, but go back to their land East of the Jordan and erect an altar to the Lord. The Israelites see this altar-building as a hostile act and are ready to go to war. None other than the zealot Pinchas, seemingly a more thoughtful person now, go and clarify the situation with Reuben and Gad. Again, it’s a misunderstanding. The tribes actually built the altar with the intention of wanting to be seen as similar to their fellow Israelites west of the Jordan River. This was not an act of separation, but a desire for inclusion. It all gets clarified, and civil war is avoided. 

We see in Parshah Masei, Cities of refuge are ordered to be built (3 east of the Jordan, 3 west of the Jordan) to protect someone who has committed accidental murder, or manslaughter from a “goel ha-dam-a blood avenger.” The Torah and God seem to realize that not all crimes are created equal, and that many people act far before considering the nuances of a situation. The Torah is a bold and progressive document in its approach to human behavior, and perhaps even the concept of restorative justice. We all deserve to be heard, to be understood, and perhaps to even be forgiven for mistakes. When communication breaks down, and we act on immediate emotion only, we do not fulfill our potential as thoughtful creations made b’tzelem Elohim, in God’s image. 

Prior to devoting myself full time to congregational life, I worked full time as a director in mental health and addiction. In this world we have a rising and properly certified group of “peer specialists” or “peer advocates.” These individuals have lived experience with acute and chronic struggles. Many of them describe being cast off by society, by the justice system, and by most people–living and navigating in an unforgiving world. Some have been labeled as criminals, as beyond help, as non-productive members of society. Some feel so far from the figurative Jordan River that any Promised Land seems out of reach. To be labeled an “addict,” a “schizophrenic.” a “criminal.” There is such harsh finality to these words and terms. Some of these individuals have turned their struggles into precious knowledge that is now used to help others who are not as far along in their recovery journeys. They can speak to people on a level that is different from other professionals. What if they were not given a chance? What if they were quickly snuffed out from society? What if they became victim to a “goel ha-dam,” a proverbial blood-avenger who would have them locked up or sent away? 

If society acts quickly, without forethought whether we are in our cars judging another driver, in the classroom labeling another student, or in the more macro world, casting off those who we might deem “difficult” or “troublesome”…what kind of world are we setting ourselves up to live in? Do we live, as Rabbi Sacks would say, in an “unforgiving age.” or can we foster in an age of compassionate curiosity? Can we take a breath, use our ability to discern, and look deeper? Are we quick to sometimes jump down the throat of someone who makes a mistake, or are we understanding and empathetic? How can we all give one another the space to be imperfect, to make mistakes, and thus,  create the space to grow?

May we be blessed to see beyond one moment, to perhaps scan the forest through the trees, and to see all people as precious. Let us ask ourselves how we can create a forgiving age, as opposed to an unforgiving one. If we always return to communication as opposed to condemnation, we can turn discord into clarity, and perhaps, even growth; maybe even forgiveness. Our Torah teaches us that we will certainly be all the better for it. Ken y’hi ratzon… 

Shabbat Shalom

– Rabbi Josh Gray