The Security of Dwelling on Your Own, Under Your Own Vine And Tree
We have now entered into a new Jewish year, and we today find ourselves in the middle of the holiday of Sukkot. The year is over but we still have some more Torah to read.
However, normally this parsha does not get the same attention that we give the other parashiot. This Torah portion is regularly reserved as a final reading, meant to be paired with the start of the Torah cycle as we start over again at the beginning with Genesis. We don’t want this Torah learning to end, so we save this last reading for when we start over again with the celebration of Simchat Torah.
But consider for a moment how this reading is not honored or regarded among the weekly readings. It is often overlooked as utilitarian, something that just gets us from one point to another. To critical scholars, this final Torah portion is just a chance for the scriptures to wrap-up loose ends. It’s not treated as all that special. It’s the one most often overlooked, and purposely so. So every year I make sure to give special attention to this parsha, and dedicate it to those who feel ignored or left out. This one is for you. This is also further dedicated to my community, which often feels so ignored.
Today we will focus on the 6th reading, which is the second to the last reading. This reading is so short, it only contains three verse. We will focus on the middle verse, which is the second to the last spoken line attributed to Moses in the Torah. This is among the last words Moses gives us before he dies and the people move forward towards their destiny without him:
“And Israel dwelt in safely,
the fountain of Jacob alone,
in a land of grain and wine;
also, his heavens will drip dew.”
| Vayishkon Yisrael betach
| bedad ein Yaakov
| el-eretz dagan vetirosh
| af-shamav ya’arfu-tal
This statement is one of the closing lines after Moses gathers the people together and blesses them just before he dies. Just as Jacob – also named Israel – blessed his children on his deathbed, so too Moses blesses these children of Israel before he passes away. This connection is hinted at in his words, as well as through our rabbinic commentators who also relate this back to the similar blessings of Jacob.
However, here we have a break neck statement presented in this single line of the Torah. The first parts seems to be talking about something extending to them from the past, that Jacob dwelt safely and alone. Hinting that so too will they also be so blessed.
But then there is a statement about being blessed with life-sustaining dew from the heavens, that clearly appears to be talking about the future. That G-d will continue to bless them with the moisture of the dew they so badly need in their dry environment, to help sustain their crops.
I don’t want to get too much into this topic of tal just yet – of dew; but we are just coming out of the summer season where we pray for tal (dew). Now starting after the harvest days of Sukkot, we instead being praying in expectation of the coming of earth renewing ruach (wind) and geshem (rain).
We all know what the scriptures tell us regarding these things. We read it along with the Shema at morning and night, and with our prayers everyday. We are told that if we do what the Torah asks of us we will have all these things in their proper seasons, and be blessed with the resulting sustenance by our G-d. (see the Second Paragraph of the Shema; Deut. 11:13-21) I’ll touch on that again in closing, so keep this close in mind.
But for a moment I would like us to back up here and look at this first part of the verse: “Vayishkon Yisrael betach badad / And Israel shall dwell in safety and alone.” We really need to ask ourselves some questions. What type of blessing is this? And what are the implications?
There is one word that stands out to me, one that catches my attention because this whole verse can mean something different based on how we perceive this word badad – which simply means “alone.”
But this word not only means alone, the same root word in everyday speech means to be “insulated.” Do we seem to be talking here about being insulated and separate from others? We can see an example of the word used this way elsewhere in the Torah, when the wicked Balam says of Israel collectively:
“For from the top of the rocks I see him, and from the hills I behold him: look here, it is a people that will dwell alone, and will not be reckoned among the nations.”
כִּי–מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ, וּמִגְּבָעוֹת אֲשׁוּרֶנּוּ: הֶן–עָם לְבָדָד יִשְׁכֹּן, וּבַגּוֹיִם לֹא יִתְחַשָּׁב.
These are the words of Balam, the wicked prophet of sorts. Who didn’t have anything against Israel, but didn’t necessarily have anything for them either. Nonetheless in his many statements he shows how astonished and impressed he is with these people. Several times he mentions how lovely they dwell. (Numbers 24:5) Here in this statement he notices that this people dwell well on their own and alone among the nations, as they are destined to so dwell alone.
He makes the observation many people have made about the children of Israel, that they are not like everyone else and they are people prone to keeping to themselves. They live off on their own. People make this observation both positively, and sometimes negatively as well. But I would dare say, that while the Jewish faith empowers people to build a distinct sense of community, it does not encourage people to be isolated and devoid of pluralism. It demands we welcome and even love the stranger. (Leviticus 19:34)
So why does the Torah use this word here? Isn’t it a negative thing for a people to be “alone”? Is it really healthy for a nation of people to be alone and insulated from other peoples? Is that what the Torah is asking of us here? Is that what we are to be in pursuit of? Is happiness found only when people are just left alone?
In our verse we read that according to this promise of Moses we are to dwell, “betach, badad / in safety, and alone.” Betach means securely, peacefully and tranquilly. That we should dwell securely and alone. But there is one question that I can’t help but ask myself continuously as I consider this text, is peace and security only found when a people dwell alone? Is that what these scriptures are trying to tell us?
There are some who might actually read it this way. Certainly there are some people who do think this way, and who in light of their feelings cannot seem to help but read a verse this way. Projecting their isolationist sentiments in to their understanding of this text. That in order for their own people to have safety, be it physical safety or the security of resources, this people must dwell separate and alone. That the best way to be at peace and in tranquility is to be alone, without the bothers of clashing interaction and the threats of competition. Being at peace, by virtue of the absence of all others.
Now most of us notice that a lot has changed since the time of Yaakov, there are a lot more people in the world today. And the regions in which we live are now heavily populated. Most of us dwell in urban centers, filled with a diversity of people. We cannot be like Yaakov, all off to ourselves. We have to dwell with others. But in the desire of some people to have this sense of security of being “alone,” some people unfortunately do negatively voice how they prefer their vicinity to be made of people all like themselves; thus they are alone, and left alone by others.
Living Examples from the Community of Boyle Heights
Let me us give some real-life examples of this tendency in action, and at the same time address the needs of my community for a moment if you will. Because this topic hits home for me.
This is a theme which comes up often as I do community work in the local barrio of Boyle Heights, my most beloved neighborhood. People often talk with me about how our insulated, predominately Latino community, does today and has historically at times had, ethnic and economic related tensions. But going back further into our history, in the earlier half of the 20th century this was a place of tolerance and diversity for our residents, a blending of cultures found almost nowhere else. A tight historical bond of cooperation and camaraderie between diverse ethnic groups was modeled here in the classic era of this community.
So why now all the focusing on negativity of the past by the disgruntled locals? It’s just that today, more than ever, people feel threatened; both in the housing and job market as other races and classes slowly consider migrating towards our Latino working-class area we live in, with the fear of them displacing our own people. Economics is fueling a sense of isolationism. A bitter fight against gentrification, and also against any sort of progress or upgrades which would possibly make the neighborhood “too fancy” for us Latinos to sustain a future in. People threatened by new potential home owners and skilled labor, which many of our immigrant people are not. As our people badly need the home they rent and the livelihood of their unskilled mom-and-pop storefront job they have, plain and simple.
But being alone has its consequences, being isolated – today 98% Latino in demographics – has its downsides as well and comes with many negative elements. And with this in mind, a local man was pining upon the past of Boyle Heights as a mixed community. He outright asked in a public forum, when are we as a community going to be ready to return to that type of diversity and brotherhood? To make this place somewhere we can challenge the barriers once again.
I kid you not, it was a local preacher’s wife who was the first to chime in, “¡Chale! There’s too many of us here already.” That people need to leave our community alone. Followed with an us vs. them, nationalist argument. And a dismissal to the tune of, “I have nothing against them, it’s just economics.”
So as you see, even when people claim they have faith in G-d they can still have a lot of problems having faith in humanity. There are many people, who no matter what their persuasion, can still cling on to hardened ideas of tribalism. And we still have a lot of cultural religionists around here, who just don’t have faith in those of other cultures. I find that unacceptable, and totally against the scriptures.
So how do we help address these problems for people who feel like they lack a sense of security? For people who out of fear want us to be alone, and desire to build a bulwark around our community? I believe that the scriptures do give us some examples if we are willing to listen and learn.
The Security of Being at Home, Under Your Own Tree
Now as we turn back over to our scripture which we are studying today, I asked us to once again draw our attention to these words: “betach badad / in safety, and alone.” Remember how betach is also understood to mean securely, peacefully and in tranquility.
And again I ask the question, is peace and security only found when we dwell alone? Now I ask us an ever more direct question in this vein. Is security only found when we are amongst our own? Is our safety only secured by sheer numbers? When we are surrounded among our own kind in order to avoid the risk of all others? Our rabbis would say, no. That that is a sign of insecurity! That is a very sure sign of a community in danger.
If we look at our ever-present commentary by Rashi, he defines being secure and alone a much different way:
“Safely and alone: Every single individual [will dwell safely] – each man under his own vine and his own fig tree. [And their security will be so sound, that] they will have no need to live together in one group, because of the enemy.”
בטח בדד: כל יחיד ויחיד איש תחת גפנו ותחת תאנתו מפוזרין ואין צריכים להתאסף ולישב יחד מפני האויב:
Rashi, Deuteronomy 33:28
Rashi describes security as a person being at home under his own vine and fig tree!
Then he also draws us a picture of what insecurity looks like, it’s when a people are forced to live together huddled in a group. “Yachad miphnei ha-oyeiv / together as one because of an enemy.” When people must be amassed and concentrated together for security, because of the risk of rivals or opponents.
I can tell you for a fact that our rabbi here is correct, as I witness this type of reality in my own community. Indeed that is one of my biggest challenges, trying to stir our local people out of a collective nightmare in which our barrios were huddle masses of scared minorities and whose only reprieve from outside harassment was through the prevalence of racial gang violence which threatened outsiders away. It’s disheartening that even today, some people still tactically accept this as the cost worth paying to avoid cultural and demographic dilution. But the persistence of this for the past century has offered no security, quite the contrary.
Again, Rashi describes security as a person being at home under his own vine and fig tree! When a person is not stuck with the wagons circled. It’s under the shade and sustenance of a fruitful vine and fig tree. But if you consider it, there is one precondition to us having the benefit of such things. You need to have land! You need to have a place to plant your vine and fig tree, in order to persist and see them grow to fruition. One needs their own homestead, to put down roots. Where each man dwells in the safety and shade of his own home and livelihood, though a direct connection with his own land. Reaping the direct benefits of land ownership, which grants one self-dependence and the means for self-determination. With the security of living on one’s own, that’s how we should read this passage here.
All people need this sense of security. Especially here in this community where it is lacking, we need to turn our struggling renters into home owners. Helping find adequate housing for people in this crowded neighborhood, where often times even more than one family may struggle to live in a single unit already.
We need to help the anxious make a home for themselves, so as not to be blown around the neighborhood by the winds of the markets or tossed around at the whims of absentee landlords. Educating people on their rights and options.
We need to educate and empower people to put their money to use in gaining them equity as home owners, which also grants them security and resources in time of need. Helping people buy homes in this neighborhood of theirs. Instead painfully watching money slip through their fingers season after season, and year after year in the cost of rent. And of course more importantly, so a person can feel that they have their own place in the world and all the sweetness that comes with.
We also need to do more to help create new housing opportunities for low-income and struggling families. With new development which offers more safe housing options for all the various working-class people of this diverse city. Building new opportunities together, and restoring old alliances. Working together to fight displacement, homelessness and overcrowding!
What we really need around here is dedicated people who are less interested in descending into revolution, and more dedicated to bringing this community to fruition. People who are willing to bring this community together in peace, to reap the benefits of investing in our own community. Investing with both our resources and our efforts.
Closing the season of dew, entering the seasons of rains
I asked you to keep a thought in mind a while back there. So I want us to just touch on this in closing, this topic of tal. The future promise that is given to Israel by Moses, that we will have heaven-sent tal – G-d will send us His life-giving dew.
As I said we are just coming out of the summer season were we are asking for tal (dew) in our prayers, when it is much-needed to help sustain our produce with essential water and moisture through the summer heat. And now we will transition for the season and begin to ask for ruach and geshem, wind and rain; for the wind that will scatter seeds and pollen, and the rain that will water it. And likewise we are expected to sow, in line with the times and seasons. So that months from now in the spring we will see the results of this natural cycle of renewal of the land, when the spring harvest comes.
Blessing comes in the right season. But it comes through a mixture of action on our part, and living with a sense of promise and hope that we are aided by the blessings of our G-d. A mixture of effort, and faith.
We need to encourage people with the promise that our G-d will also help sustain us in our undertakings. As with the life-giving dew through which we and nature find ourselves sustained by our G-d. He will preserve us with His blessings, with His “tal” sustaining us in mercy. He will help us make this investment blossom and bear fruit when the season is right. But its time for us to get ready to sow!
I choose to encourage people with a message of hope, instead of resorting to fear and hysteria. I choose to embolden people to make this land their own and make it blossom for their families. I choose to stand apart from the people sounding like prophets of doom around the barrio. Hysterics talking of the coming changes with anxiety and disseminating a sense doom for our district.
I instead choose to raise the prophetic voice of the Jewish tradition, as found in the bible. I draw upon the words of the prophet Zechariah, one of the most dramatic of all the prophets. Yes, he was among them that foretold of the coming destruction of Jerusalem and exile of his people during the First Temple Period. But he also spoke in surety of the promise of their salvation, and with certainty of the restoration of his people. Zachariah gave hope, because that is what a prophetic voice is for! As the scriptures read:
“For the sowing is for peace. The vine shall give forth its fruit, and the earth shall give forth its produce, and the heavens shall give forth their dew – and I will cause the remnant of this people to inherit all these things.”
כִּי זֶרַע הַשָּׁלוֹם הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהָאָרֶץ תִּתֵּן אֶת יְבוּלָהּ וְהַשָּׁמַיִם יִתְּנוּ טַלָּם וְהִנְחַלְתִּי אֶת שְׁאֵרִית הָעָם הַזֶּה אֶת כָּל אֵלֶּה:
I ask people to sow into this community, both the Latino and Jewish people who love this neighborhood. Help us sow in peace, so we can cause the remnant of this people to inherit and fruitfully develop this land.
- Parshat V’Zot haBerachah (2013) – “Let’s choose to put our heads together this year”
- Parshat V’Zot haBerachah (2012) – “Do you have a religion of fire?”
- Parshat V’Zot haBerachah (2011) – “Do you feel like a black sheep?”
- “Boyle Heights: Urban Heritage Vs. Urban Legend”
- “Jewish Boyle Heights: Where the Past Meets the Future”
- “Parshat Bamidbar (5774): Nationalism: How do you feel about flag waving? A Jewish-Latino Torah reflection from Boyle Heights“