D'var Torah Mattot-Masei 5772 "Creating Holiness"

July 21, 2012/ 2 Av 5772 Summer Lay-Sermon Series Temple Beth-El Richmond, VA

Karla J. Worrell

This morning we read from the double portion of Mattot-Masei. These two sedras are most often read together and - though each has its own themes - can be looked at as a single unit. Mattot's focus is on words, openng with laws relating to vows and oaths for men and women. Vows and oaths were ways of making things holy or prohibited above and beyond the Torah's commandments. By vowing to donate a possession to the service of God or taking an oath that prohibited a normally permitted action, any Israelite could cause an ordinary object to become a holy thing serving a holy purpose. Next are the instructions to attack Midian to redress the sin of Midian sending women to entice the Israelite men and convince them to follow false gods. The details of Balaam's death are included here as well since Torah tells us this enticing was done "by the word of Balaam." According to tradition, after Balaam was unable to curse the Israelites, he convinced the Midianites to seduce them so they would no longer be worthy of Divine protection. Mattot concludes with the tribes of Reuben and Gad making petition to Moses to be given their inheritance in the land conquered by Israel east of Jordan rather than in the land of Cana'an. Moses is, at first,

infuriated by their words; but, after they take an oath to send troops to the battles for the other tribes' inheritance west of Jordan until all the tribes have their inheritance, Moses agrees provided "[you] do as you have promised" Throughout Mattot words set the boundaries of holiness and define communal expectation - uniting individuals into a community that brings us to Masei. Where Mattot's focus is words Masei focuses on actions, beginning with a recap of their journeys from Egypt through the wilderness to this point just before they enter the land. They are told how to set the boundaries and divide the land by tribe and to set aside cities for the Levites, who receive no lands, to live in. God gives them instructions for dealing with those who commit murder and manslaughter. The land is not to be defiled with blood because "I the Lord abide among the Israelite people" and both God and Israel are to dwell in holiness. In reading Mattot and Masei, we learn that words and actions are important. Words have power - power to make the ordinary holy and that promised a reality. Words have tangibility and inspire action - what our words define, our actions create. When our actions and words are marked by integrity and humility, others notice and we gain their trust and respect. When our words and actions are inconsistent or dishonest, others notice as well. When we value this power to create holiness in the world, we can create treasured relationships, productive partnerships, and strong communities. Holiness is not reserved for Shabbat or shul alone. Certainty, our words of tefillot, brachot and Torah are holy words that define and shape us as ndividuals and as a kehillat kadosh - a holy community -

but, just as importantly, our words and actions have the power to create holiness far beyond these walls. One way to look at being holy is: Being holy is being as conscious of the way you make people feel as you are of how people make you feel. This isn't always easy to do. However, when we act and speak to others in ways that are honest, respectful, and kind, we are choosing to bring holiness to others and the world around us. The slow cashier in the busy checkout line, the waitress who doesn't get your order quite right, co-workers, friends and family all give us opportunities to create holiness. I can think of many times in my own life where small, unexpected words or acts of kindness and integrity have made a big difference. Usually, the other person had no idea how much that little act of "everyday holiness" meant to me. As Jews, Torah calls us to be holy and pursue righteousness in our own lives and community. Mattot-Masei reminds us that we have the power to go beyond the Torah's command that our lives be holy and aspire to create and strengthen the holiness and goodness in the people around us. Next week, we observe Tisha B'Av, mourning the destruction of the Temple and Jerusalem. The rabbis concluded that the First Temple was destroyed because of sin, but the Second Temple was destroyed due to sinat chinam - baseless hatred. A Talmud Midrash tells the story of Bar Kamtza, who, due to an error and a personal grudge, was publicly humiliated. When those responsible were unwilling to correct the situation, Bar Kamtza went to the Romans for revenge. The rabbis say these words and actions were what eventually led to the Temple's destruction. This week as well, we have seen more than once how one person's choice to create death and destruction rather than holiness has

caused much grief and suffering in Bulgaria and Aurora, CO. May we each be inspired to choose to speak and act in ways that create holiness in our day-to-day lives, enriching our community and ourselves in the process. Shabbat Shalom