Some are Building Monuments, Others Jotting Down Notes -Bob Dylan "The Mighty Quinn"

Due to some scheduling conflicts, I flew with my three small children to Los Angeles while my wife went to San Francisco and then met us in Los Angeles the following evening. As we stood on line to check our baggage, each child began to complain about how heaviness of his/her knapsack, how hungry they were, how long the line was and a whole host of other complaints that I had absolutely no control over. The thought of listening to six hours of this let alone six minutes inspired me to call a family huddle. I knelt down with my three children surrounding me. I looked them in the eye and explained to them that we are now a team. “There will be no sentence or whining tone beginning with the words: ‘I am…’ I continued, “from now on we will help each other carry the bags, walk with or next to each other, look out for each other, and do what we can to make our getting to the gate as easy as possible. Once we are on the plane, we will share food, crayons, papers, and the DVD player. We are a team.” You know what? The kids were amazing. No one complained. They helped each other, they looked out for each other, they figured out how to put their own personal needs asides for the greater good of the family and the task at hand: getting through the airport and behaving on a transcontinental flight from Toronto to Los Angeles.

This week’s Pasha is Vayakahel. Following the sin of the Golden Calf and Teshuvah (repentance), B’nai Yisroel begins executing God’s instructions for the Mishkan, the Ark, and the Tent of the Meeting. We recall that when God gave these instructions to Moshe, God started from the middle of the structure (the holiest point of the structure) and worked out towards the outer walls of the structure. God gave instructions beginning with the building of the Aron (the Ark), and concluding with the walls of the Tent of the Meeting. When B’nai Yisroel begins the building process, they begin with walls of the Tent, and then conclude with the altar and finally the Ark.

After the destructive behavior of worshipping the Golden Calf, B’nai Yisroel comes together, and shares a common constructive experience bound by a common goal. Their goal is to complete the construction of the Mishkan. The common experience is their contributions to of raw materials. V’Yavo’u kol Ish Asher Nasahu Libo V’chol Asher Nadvah Rucho- Every man whose heart inspired him came; and everyone whose spirit motivated him brought the portion of God for the work of the Tent of the Meeting, for all its labor and for the sacred clothing (Ex.35:21). By participating in this constructive process, everyone had an opportunity to repent for the sin of the Golden Calf and for its lack of faith. If viewed as a process, B’nai Yisroel began on the fringes, idolatry, and after repentance, began moving towards the Holy of Holies. First they built the walls of the Tent of the Meeting; then the altar, and, finally, the Holy of Holies.

For the vast majority, we approach God in a similar way. As we become inspired, we are drawn towards Judaism. As we become motivated, we dedicate a greater portion to God, both in terms of tzedakkah and time. It is very rare when our motivation or dedication comes as a result of a “bolt of lightening” or some existential metaphysical sign or wonder. No, our motivation and dedication is a result of our recognition that there is something missing in our lives. We miss meaning in our lives. We miss contentment in our lives. We miss peace in our lives. Certainly we can be happy without meaning. Certainly we can be happy without contentment. Certainly we can be happy without peace. Why? Happiness is rather fleeting and quite often it is the result of some external factor. Meaning, contentment and peace are ultimately internally influenced and far less fleeting. Our movement towards God, our movement towards greater observance, is a series of steps. We don’t begin as a Tzaddik observing all mitzvot. Rather, one mitzvah leads to another, learning leads to more learning which eventually leads to doing.

We learn several vital lessons from this Parsha. First, we learn that Judaism requires two parties, God and B’nai Yisroel. Both must exist together in a balanced relationship. When God and Torah become so far out of reach, B’nai Yisroel will become alienated and turn to idolatry, such as the Golden Calf, crass materialism, money or some other type of “God”. When B’nai Yisroel fails to elevate itself in Kedusha, in holiness, then we fail in our dual mission: make our lives more meaningful and spiritual; “be a light among the nations”. However when we enter into a highly participatory and shared communal experience, such as building the Mishkan, or any project or program that we build, we must sacrifice some of our personal needs for the well being of the community. Second, we learn that when the community shares a commons sense of purpose, something wonderful happens. We achieve that balance between God and ourselves. The result, of course, is that God will dwell among us. God’s dwelling among us makes our community a little warmer, a little kinder, and more significant. Third, we also learn that the actual process of building requires hard work. B’nai Yisroel, like any team, shared in the task’s difficulty. Greater participation made the experience that much more meaningful. When the experience is more meaningful, then the reward will be greater. What is the reward? The reward is a community that shares simchas and tsuris, victories as well as defeats. The reward is that no individual member of the community should ever feel alienated and alone. The reward is a community that strives for growth and improvement. This brings more meaning to the life of the individual, the family, and the community.

Peace,

Rav Yitz

They're Telling Me Forgiveness is the Key to Every Door - Bobby Peterson, Phil Lesh "Unbroken Chain"

When I was a kid, and did something wrong, the following scene always occurred. My parents reprimanded me. After a long and stern talking to, I petulantly responded with an apology. My mother or father would look at me and say, “No, you’re not sorry. I am not interested in your apology. Just don’t do it again.” Of course I would begin to panic because it seemed that no prescribed formula existed for me to get back into their good graces. After I had some time to think about it, I would apologize a second time. This apology sounded less petulant, more thoughtful, and certainly more meaningful. My parents would look at me, and in a much gentler tone, I would receive my punishment and be sent on my way. Interestingly enough, I was happy to be punished. At least I wasn't being ignored and dismissed. Now, thirty years later, guess what? The same scene occurs. The same conversations transpire. The same petulance erupts, the same attempts at an appropriate apology occurs. The same sense of relief radiates from the face when the child realizes that the punishment offers a path to re-establishing a warmth and closeness. The only difference is that I am the father, and I play this scene out with my four children.

In this week’s Parsha, Ki Tisa, we read about Moshe and a nation entering into the apology process. We read about T’shuvah. The parshah begins with God telling Moshe to conduct a census and each adult should make a donation. Meanwhile, B’nai Yisroel had been getting quite worried while Moshe was up the mountain for 40 days and nights. So they had Aaron build a Golden Calf. Well needless to say, B’nai Yisroel’s idolatry (avodah zarah) did not exactly go un-noticed. God says “Let my anger flare up against them and I shall annihilate them…” (Ex. 32:10). Moshe was just as angry. “Moshe’s anger flared up, He threw down the tablets from his hands, and shattered them at the foot of the mountain” (Ex. 32:19). Moshe chastised the people and then went back up the mountain to placate God’s anger. After everyone calmed down, punishments were meted out. As God and Moshe began the re-issuing of the two tablets, something fascinating happened. God and Moshe grew closer. God had a new found respect for Moshe and his people, and Moshe had a new found closeness with God. So much so, that Moshe uttered the words “Hodi’eini nah et D’rachecha V’Eda’acha -Make your way known to me so that I may know You…Show me Your Glory” (Ex. 33:13:14). God re-issues his covenant with Moshe, and reveals himself to Moshe. God makes his way known to Moshe by uttering a formula, the Thirteen Attributes.

What an incredibly powerful moment! Moshe sought forgiveness, and learned how to do so in a thoughtful and honest manner. Certainly, there was punishment. Certainly, there was fear. Yet the process resulted in a closer, more loving, respectful, and powerful relationship. This closer, more awesome relationship is a product of doing T’shuvah, repentance. As a nation we had never sought repentance. As a nation, we did not even know what repentance was. As a nation, as children, we were just told to behave. We had not tested the ramifications for disobedience. Now, B’nai Israel had made a grievous mistake. This mistake emanates from a group of spiritual children who test.. However, part of the spiritual maturation process, like emotional and physical maturation involves falling down, making mistakes, and then knowing enough to seek repentance, to do T’shuvah. Moshe did this on behalf of B’nai Yisroel. God taught Moshe what honest, meaningful, and thoughtful repentance meant. God gave Moshe a code, a formula to be used by the nation after a long, thoughtful, meaningful repentant process occurred. Ado-shem Ado-shemi k'El Rachum v’Chanun, Erech Apaim v’Rav Chesed v’ Emet, Notzer Chesed La’ Alafim, Noseih Avon V’Feshah v’Chata’ah v’Nakei-“HaShem, HaShem G-d, 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….” (Ex 34:6-7). Rabbi Yochanan, a great Talmudic sage in the Talmudic Tractate Rosh Hashanah (17b), explained: if this verse were not written, it would be impossible for us to say. We could never describe God like this. This passage teaches us that God wrapped himself in a Tallis like the person leading the congregation in prayer. And like the person leading the congregation in prayer, God showed Moshe the order of this particular prayer. “Whenever Israel sins, let them perform before Me this order of prayer, and I shall forgive them”.

As children, adults, and as a people, we all need a way to apologize in a meaningful, honest and thoughtful manner. We all need a safe haven to issue such an apology. Then when punishment is meted out, we understand that it is a result of behavior and not for being. We also get the message that the punishment does not mean that we are not loved. Rather it is just the opposite. If meted out fairly, warmly, and in a loving manner, we get the messaged that we are cared for and loved. We get the message that the punishment is part of the process by which we can return to that warm and close relationship. No matter how long we remain negligent in our behavior and observance there is a way back towards God and Torah. However the impetus is upon us. We must take the first steps. We must go through some introspection, some tough honest introspection, and some self-reflection. The formula spelled out here in Ki Tissa, demands it. Otherwise we say the words petulantly and defensively. The process then becomes rather empty. Only then we engage in a thoughtful apologetic process can we achieve meaningful repentance. Only then can we achieve a sense of self-contentment, inner peace and spiritual radiance. “When Moshe descended from Mount Sinai… Moshe did not know that the skin of his face had become radiant” (Ex. 34:29). In fact, we know that children radiate this type of glow when the punishment is meted out, we hug them and they are thankful.

Peace,

Rav Yitz

Please Forget You Knew My Name - Hunter/ Garcia "Sugaree"

Kids, G-d bless them. Sometimes they know exactly what buttons to push. I have an agreement with my daughter regarding the cleanliness of her room. As long as it is a pigsty, I am not going in it. As I explain to her, "while you are in that mess of a room, not only will I not enter, I will ignore your yelling out to me for whatever reason." At first her response is typical, "Fine, don't come in. It's my room!" Ah..... Parents, sometimes it is good to know that G_d has blessed us! Ten minutes don't pass before I hear my name, "DADDY, I NEED YOUR HELP,". Yep, "I need your help" can frequently be considered my last name. Nothing gives me greater pleasure than to ignore her call for help. Actually, the only thing better is her brother or sister calls out to me and I happily enter their clean room. She invariably hears me go into her siblings room, and offer my help to them. Interestingly enough, her room is always picked up that night before she goes to sleep. Sometimes ignoring can prove to be a valuable parenting tool.

I would like to claim credit for perfecting the use of this tool in regards to parenting; however all credit goes to G-d and his dealings with Moshe. Ever notice how often Moshe's name is mentioned in this week's Parsha Tetzaveh? It's not. Moshe's name is never mentioned in Tetzaveh. The closest reference to God and the Torah's mentioned Moshe's name is the very beginning of the Parsha: V'Atah Tetzaveh et Bnai Yisroel - Now YOU shall command the Children of Israel.... The "you" is Moshe. The omission of Moshe's name is glaring. The fact the entire parsha focuses upon Aaron, his sons, the role of the Kohanim, and the Kohen's inauguration ritual almost seems that G-d is not only ignoring Moshe, but really wants to teach Moshe a lesson. What could Moshe have done already that warrants God's ignoring him? Why teach him this lesson now? In the Talmudic Tractate Pesachim 6b, our sages explain that the Torah was not always written in the chronological order in which the events occurred. Some of the Meforshim (commentators) explain that the laws for the construction of the Mishkan (Parshat Terumah), the laws for the Kohanim's sacred vestments (Parshat Tetzaveh) were given to Moshe by God as a response to the Eigel Zahav (the Golden Calf) and Bnai Israel's fall from holiness. When the Eigel Zahav incident initially occurred, God was furious, so much so, that he wanted to destroy Bnai Israel and told Moshe that he would be the father of a new nation(32:10). Not only does Moshe refuse G-d's offer, but according to the Midrash, Moshe explains that better his name should be erased from G-d's book, than Bnai Israel being wiped away. So G-d removed Moshe's name from this Parsha.

So why in this Parsha was Moshe's name deleted?Perhaps it is fitting that Parsha Tetzaveh is the Parsha in which Moshe's name is absent. According to the Pri Tzaddik, (Rabbi Zadok HaKohen Rabinowitz) the 19th century Chassidic Rebbe from Lublin, explains that the role of the Kohen, as manifested in the beginning of the parsha Ya'Aroch Oto Aharon u'Vanav M'Erev Ad Boker Lifnei HaShem Chukat Olam L'Dorotam M'Eit Bnai Yisroel - Aaron and his sons shall arrange it (the lighting of the Menorah) from evening until morning, before Hashem an eternal decree for their generations, from the Children of Israel. (Ex. 27:21). The role of the Kohanim was to bring 'light' to Bnai Israel, to instill light into the souls of Bnai Israel. Certainly some of us are able to see the "light" from an intellectual perspective. However seeing the "light" is much more than just the pursuit of the intellectual it is the pursuit of the emotional and the spiritual as well. In a sense Moshe is the representation of Torah Study and the Law. Aharon and his sons, serving as the Kohanim, are the manifestation of the emotional and the spiritual, two components that are vitally important to Bnai Israel's ability to connect to God. Law and learning by itself won't be enough as the Eigel Zahav will demonstrate.

Perhaps it is just our human frailties and shortcomings, but our ability to connect to G-d is much more than an intellectual pursuit. So Moshe's name is left out of a discussion in which the primary focus is all about creating an aura and light for the Kohanim so that they can transmit this emotional and spiritual light to Bnai Israel. In a sense, Moshe is ignored in order to teach him a valuable lesson. Connecting to God occurs on a variety of levels: intellectual, spiritual, and emotional.

Peace,
Rav Yitz

Going Where the Climate Suits My Clothes - "Going Down the Road Feeling Bad"

Well, that great sporting event known as the Super Bowl convened this past Sunday evening. Thankfully, it is a big enough deal throughout the world that I could watch it here in Toronto. Like any sporting event, my six year old son will walk in and immediately ask two profound questions. One deals with identity: Who is playing who?" The other question deals with desire and judgment: "Who do we want to win?". The answer to the identity question is very straightforward. I answer in terms of the uniforms. So -and- so is in the white shirts and black helmets, and so and so is in the green shirts and yellow helmets. The answer to the second question can be a bit trickier. However it is the question of identity, "which team color corresponds to which team?" that is most fascinating. Sometimes my children can figure out where the game might take place just based on the dominant color in the stands. Make no mistake, color and uniforms are powerful symbols of identity. Just ask the people of Green Bay who love kelly green and yellow of the Packers; or Pittsburgh who loves the black and gold of the Steelers; or Torontonians who love blue and white of their beloved Maple Leafs; or those in Montreal who love the red and blue of the Habs (see that, I can make Hockey references now!); or those in New York who revere the white with blue pinstripe of the Yankees, or those in Boston who live and die with the white and red of the RedSox. However this notion that team color is only associated with sports fans is naive. On the streets of any large United States city, wearing the color red or blue in the wrong neighborhood could be a signal that you belong to the a certain street gang, the Bloods or the Crips. We are taught to respect certain uniforms like our armed forces, the police uniform and the fireman uniform. Some of us may get uncomfortable if we see someone wearing a khafiya around his head and face or a burka that allows for only eyes to look through. There are those that look at uniforms as signs of authenticity: black hat dark suit, white shirt, long beard and payos. Then again, all these "uniforms" certainly signal something about the person's exterior, but until we get to know the person wearing the swiss cheese head at the superbowl, until we are able to have a conversation with the guy in the khafiya; we are left to assume that the external symbol is indicative of a deep seated passion as opposed to something to wear that seems appropriate for the moment or the event in which the individual participates.

This Shabbat, we read from Parshah Tetzaveh, and in it we learn about the uniform of the Kohen Gadol, the High Priest. Just like last week’s Parshah was a series of instructions on the way in which a physical space becomes beautified and holy, Parshah Tetzaveh offers a series of instructions on the way in which a certain individual’s physical appearance is beautified, and glorious. From head to toe, we are told that each item of the Kohen Gadol’s priestly uniform is made of fine linen, valuable stones, gold, cotton silk turquoise wool to name just a few of the ingredients. Certainly we could understand the parshah from a superficial perspective but to do so would be to misunderstand a deeper and perhaps more powerful message. We live in a society where “clothes make the man”, clothes define who and what we are. However Parshah Tetzaveh teaches us something radically different. Instead of clothing making us look sharper, slimmer, better proportioned; clothes could express our intelligence, our emotional health, our sense of decency, the holiness that exists within our soul and the degree to which that holiness is expressed. What would such clothes look like? Such clothes would have to express the degree to which we have permitted God into our lives. Such clothes would have to express the holy magnificence of God’s presence within our lives.

The Torah is very clear as to the reason for such highly decorative, highly ornate clothing. It is not because we are passionate about a team, or belong to a certain group, or which to express our individual's belief in a certain lifestyle. V’Kidashti et Ohel Mo’Ed v’Et Ha’Mizbeach V’Et Aharon v’Et Banav Akadesh L’Chahen Li – I shall sanctify the Tent of Meeting and the Altar; and Aaron and his sons shall I sanctify to minister to Me (Ex. 29:44). God’s presence will make the Tent of the Meeting holy. In other words, God’s presence will make a particular space holy. Aaron and his son’s, serving on behalf of the people must achieve a higher degree of holiness compared to the rest of the people since Aaron and his sons work on behalf of the people directly dealing with God. This higher level of holiness must exist both inside and outside. Any inconsistency renders the Kohen Gadol impure. If the clothes become physically dirty, then he is momentarily impure. If his heart wanders, if his mind is elsewhere, if he has not completely given of himself to the process and the service to God on our behalf, then he is momentarily impure as well.

Thankfully, we don't need to wait for a Super Bowl or some other event that takes place one a year in which we don certain colors or a uniform that will publicly display our inner dimension. Shabbat becomes a day in which our outside, the clothes we wear to shul, match our inside, the selfless process of prayer and learning. Just like we cover ourselves in nice clothing, we cover our souls in the very beautiful and ornate vestments of prayer and study. Shabbat is the day when our physical world matches the spiritual world. Even in the course of a regular day, we have the opportunity with prayer, Kashrut, study, and Gemilut Chasadim for our internal to dress in the same nice “clothing” as our external bodies. Maybe if we explain that to children, then they will learn that clothes don’t make the person, but the person makes the clothes.

Peace,

Rav Yitz

Let's see with our heart these things our eyes have seen -Rober Hunter/Jerry Garcia "Blues for Allah"

For the past week, I have been glued to my television watching the historic events unfold in Egypt. For the past week I have been reading news stories and editorial comments of “experts”, “talking heads”, and columnists about the historic events unfolding in Egypt. As I am watching, or reading, each of my younger children ask me what is happening. “Why are so many people gathered there?” “What is a revolution?” “What do they want?” “Will the leader do what the people want?” It is interesting to note that so little, if any, of the Egyptian turmoil has had anything to do with Israel. Rather something far more powerful is at work here in the hearts and souls of Egyptians and many Arabs throughout the Muslim world. For far too long, the Arab populace has lived under repressive regimes. For too long, the Arab populace has been ruled by dictators who have been allies to the west or mullahs who are allies of the Islamists. Far too long, the Arab populace has been alienated from their own societies. For many decades that alienation has been directed outward, to Israel, and to the West. However, when a man who owned a pushcart in Tunisia expressed his alienation and disappointment with his country by engaging in self-immolation, Arab anger, alienation and disenchantment was finally directed inward. What makes the events in Egypt so powerful is that for the first time in nearly two generations, the Arab population, aided by the internet, twitter, and cell phones, has made it very clear that it wants more responsibility when it comes to determining the future of their own lives, their own circumstances and their government. The Egyptian population wants to have a greater stake in their own lives and the welfare of their society. It is this groundswell for a more responsive and democratic form of government that I find so revolution. What happens in the future is anybody’s best guess, but right now it does not appear that the Egyptian people want to simply exchange one type of dictatorship for another. Rather it would appear that the Egyptians want some type of representational government that is responsive its needs.

This Shabbat, we read from Parsha Terumah. In it, Moshe has re-ascended the mountain in order to receive the laws, and the blueprint, if you will, for the construction of the Mishkan, the portable tabernacle, that will eventually permit B’nai Yisroel to gather, to make offerings to God, and to provide a physical dwelling for God. Terumah goes into tremendous detail about every aspect, and every conceivable detail of the Mishkan’s construction and decoration. Before all the details are presented for construction and decoration, God commands Moshe to tell B’nai Yisroel that the funding for this vital public works project will come from each individual, V’Yikchu Li Terumah Mei’eit Kol Ish Asher Yidvenu Libo Tikechu et Terumati – They shall take for me a portion, from every man whose heart motivates him, you shall take my portion (Ex. 25:2). The holiest spot within the community, the most sacred area is based upon each and every individual apportioning a percentage of their assets to the construction of, decoration of, and maintenance of the Mishkan. How incredibly equitable! Everyone is involved and everyone has a stake in the outcome.

Each individual had to look within him/herself and be brutally honest. Each individual would give as they saw fit. This was a sacred moment between the individual and God, and the individual and his/her community. The object was not to give due to social pressure but rather for the holiest of reasons. However such a process requires tremendous honesty. Such a process requires us to be sure that our outside matches our inside. Such a process forces the individual to “mean what you say and say what you mean”. Such a process forces the individual to not only “talk the talk” but walk the walk”. This message is subliminally hinted at when we read about the design of the Aron, the Ark that is to hold the Shnei Luchot Ha’Brit – the Two Stone Tablets upon which are written the Ten Commandments. V’Asu Aron Atzei Shitim – they shall make an Ark of acacia wood (Ex.25:10). V’Tzipitah Oto Zahav tahor Mibayit U’Michutz T’Tzapenu V’Asita Alav Zeir Zahav Saviv – You shall cover it with pure gold, from within and from without shall you cover it, and you shall make on it a gold crown all around (Ex. 25:11). It makes sense that the outside of the Ark is covered with gold since that will be viewed by the people. However what is the reason for lining the arc with pure gold from the inside? Rabeinu Chananel, the 11^th century North African Talmudist, comments that this arrangement symbolized the Talmudic dictum that a Torah scholar must be consistent; his inner character must match his public demeanor, his actions must conform to his professed beliefs. However there is no reason to limit such sentiment to Torah scholars. Kol Ish Asher Yidvenuy Libo Tikechu et Terumati – every man whose heart motivates him you shall take my portion. Every man should be motivated to be consistent. Every person’s actions should conform to his/her professed beliefs, and his or her beliefs should be expressed by behavior.

For too many decades, the Arab people have been repressed and the reason for the repression has been because of ‘external forces’, such as Israel, Western Imperialism, or the fear of information technology. For too many decades, the Arab people have wanted a decent life, enough food, gainful employment, and the possibility of a better future. For too many decades, the inside desires and wants of the population have not matched the repressive regimes that have governed Egypt, Tunisian, Yemen and anywhere else where there is Arab unrest. Now, finally, there is an opportunity for the Egyptian people match their insides, with their outsides, to take greater responsibility at the possibility of a future and to have a greater stake in the governance of their country.

B’shalom,

Rav Yitz