Still I Know I Lead TheWay, They Tell Me Where I Go (Barlow/Weir - Estimated Prophet)

We were away on a mini vacation. We had a simcha in New Jersey which allowed us to spend Shabbat and Sunday morning with some of our cousins. When we arrived in Teaneck, we had several hours before Shabbat. Our cousin had promised to take her young children to the local firehouse, and we decided to tag along. My children had been to firehouses as part of school field trips, but this was a little different. We had a chance to spend some time with the captain of the firehouse, a big strapping guy of Irish descent who was probably a little younger than me. He was someone’s husband, and he was a father. This seemed to be a very important quality for my children. The kids asked him about the fire trucks, about the equipment. He even put on all his equipment including mask and air tank. The kids had a chance to hold the hose and spray water from it as if they were putting out a fire. I had a few moments to speak the captain and asked him about his experience during 9/11. Teaneck is located just across the George Washington Bridge maybe 10-15 miles from New York City. The captain explained that he was there, he like so many other braved the infernos and help put them out. He like so many other firemen also participated in the search and rescue mission after the towers came down. As he began to speak and share his story with me, my children gathered around both of us and just listened. I began to well up. When he finished sharing with us that horrible day and the days and weeks afterwards; it was time for us to leave and get ready for Shabbat. As we said good-bye, and thanked the captain, my children asked me if this man was a hero. I said yes, this man and many like him are heroes. My daughter thanked the Fire captain, and offered the following statement. “You’re wife and children must be very proud to know that you are a hero. Thank you for being a hero and keeping people safe.”

This Shabbat we read from Parsha Chukkat. Chukkat begins by telling us the Law for the Red Heifer. A Chok is a statute for which there is no logical reason. Unlike a Mitzvah, which is a commandment, and for which reasons and rationale may abound in order for the Mitzvah to make sense, a Chok is simply taken on faith. Unlike a Mishpat, which is a judgment that comes from a specific case/decision, a Chok is seemly plucked out of the air and there is no thought given to decisions. The Chok concerning the Red Heifer is that the individual Priest who prepares the mixture that will render the entire nation spiritually pure, will himself become impure from the mixture. However the Parsha continues the theme of Chukkat following the statute of the Red Heifer. A brief narrative concerning the death of Miriam, the lack of water and B’nai Yisroel’s resulting anxiety and lack of faith leads to the issuance of another Chok. Moshe and Aaron don’t know what to do; so God tells them: Kach et HaMateh v’Hakhaeil Et Ha’Edah Ata v’Aharon Achicha v’Dibartem El HaSela L’Eineihem V’Natan Meimav V’Hotzeitah Lahem Mayim Min HaSela V’Hishkita et HaEidah v’Et B’Iram – Hashem spoke to Moshe saying: Take the staff and gather together the assembly, you and Aaron your brother, and speak to the rock before their eyes that it shall give its waters. You shall bring forth for them water from the rock and give drink to the assembly and to their animals (Num. 20:8). This statute was directed at Moshe and Aaron. There was no apparent logic or reason for it. The Torah text offers a very simple explanation of Moshe’s sin and ensuing punishment. After striking the rock twice, water came out from the rock, and the assembly drank. God explains the reason for the harsh punishment. Ya’an Lo He’ehmantem Bi L’Hakdisheine L’Einei Bnai Yisroel Lachein Lo Taviu et HaKahal Hazeh el Ha’Aretz asher Natati Lahem: Because you did not believe in Me to sanctify Me in the eyes of the Children of Israel, therefore you will not bring this congregation to the Land that I have given them (Num. 20:12). The most humble man, who had the closest relationship to God, receives perhaps the most hurtful of punishments for a moment of weakness.

Certainly, it is possible to question the punishment as too severe for what transpired. Why does Moshe need to take the rod, the same rod he used to touch the Nile in order to begin the plague of blood? The last time God issued a command about drawing water from a rock; Moshe was commanded to strike the rock (Ex. 17:6). Why pick up the rod if he wasn’t going to use it? Now, without warning God has changed the way Moshe was to draw water from the rock. Now without warning of the punishment if Moshe fails to heed the directive, Moshe is unable to fulfill his mission and bring B’nai Yisroel into Eretz Canaan. The Parsha concludes with Bnai Yisroel defeating the Amorites and temporarily dwelling on the planes of Moav, on the Eastern side of the Jordan River.

Our commentators offer a variety of explanations for this apparently harsh punishment. Rashi explains that Moshe’s fall from the pedestal of “the Hero” because he hit the rock rather than speak as he was commanded. Rambam explains that Moshe’s error was the fact that he was incredibly angry with the people. Since Moshe is a direct emissary of God, the people mistakenly thought that God was mad at them as well when that was not the case. In this Parsha we are never told that God is angry at Bnai Yisroel. Rabeinu Chananel explains that the mistake was the fact that Moshe and Aharon had used the phrase HaMin HaSelah HaZeh Notzim Lachem Mayim – Shall we bring forth for you water from this rock?” The phrase suggests that Moshe and Aharon had forgotten that God was going to bring forth the water, not Moshe and Aharon. The statement intuits that Moshe was elevating himself above God. Instead Moshe should have rhetorically asked if God will bring forth water for you…. The Midrash Tanchuma and Abarbanel explain that Aharon and Moshe already fell from their heroic pedestals. Aharon had not yet been punished for his involvement in the episode of the Golden Calf and Moshe initiated the episode of the spies. God had never commanded Moshe to send spies. The Chiddushei HaRim explains that Moshe and Aharon’s failure and reason for punishment has to do with speaking to the Rock L’Eineihem – before their eyes – before the people. For the Chiddushei HaRim, Moshe’s ultimate shortcoming was that he wasted an opportunity to teach this new generation, this generation that was not familiar with slavery, nor familiar with life in Egypt, nor directly experienced the miracle of the Exodus.

While we may disagree with severity of Moshe’s punishment, perhaps we can appreciate why God could no longer support Moshe as the leader to bring Bnai Yisroel into Eretz Canaan. For God, leading Bnai Yisroel means serving as a role model. For God, being a leader, indeed, being heroic means possessing the strength, the courage and the faith to sanctify God when all reason, and context suggests that do so is ludicrous or even life threatening. For God, being a leader, engaging in heroic behavior means bringing others, family, community, or an entire people closer to a meaningful relationship with God. Most of us do not sit in such positions of authority. Most of us are not leaders of industry. Most of us are not role models for society at large. However, within our families, parents are role models for their children. Older siblings are role models for younger siblings. Within our community, we are all role models for other members of the community. We all are presented opportunities to draw other members into the community or to push members out of the community. The captain of the Teaneck Fire Department not only had the opportunity to act heroically on numerous occasions, including 9/11; he has the opportunity to teach children and adults what it means to act heroically and to lead through both word and deed. We can either engage or alienate. We can be honestly warm and friendly or we can speak Lashon Harah behind a person’s back. Depending upon what we do, we will either create a community that is vibrant, observant, thoughtful, and warm. Moshe, the greatest teacher, prophet, and transmitter of law and theology missed a glaring opportunity to teach Bnai Yisroel. When such a person with vast amounts of power and responsibility miss a sacred opportunity to teach, to explain and create an opportunity for the common folk to draw closer to God, then we can understand the harshness of the punishment. Hopefully my children now can begin to understand that leadership and heroism sometimes is as much the fulfillment of a Chok as it is the fulfillment of a Mitzvah.

Peace,

Rav Yitz

A Hopeful Candle Lingers in the Land of Lullabies (Robert Hunter/ Jerry Garcia - Days Between)

This Shabbat we will be celebrating my grandfather’s 95^th birthday. Zeide, as he is known by his great grand children was born in the United States. His eldest brother and sister were actually born in Russia, but Zeide was born in Elmira about twelve years after his parents arrived in America. He was the typical son of immigrants; doing everything he could to assimilate and to become American. In fact he was the one who changed the family name from Lifshutz . Imagine the chutzpah of the youngest child to walk into the town hall or the county clerk’s office and fill out the paper work and change the family’s name. Imagine coming home and telling your parents and your brothers and sisters that you changed the name? To this very day, Zeide has always been incredibly generous. His orientation has always been typical of North American immigrants. He always wanted to be able to give to the next generation. That is to say, the next generation should have a better life than the previous generation. Zeide believes that the only reason to come to North America, to leave one’s home, to risk everything and start all over again was due to the profound desire to make sure that the children, grandchildren and great-grandchildren should have better opportunities in life than what the immigrant’s opportunities in the old country. Education was the ticket and continues to be the ticket for having opportunity. My grandfather was a salesman. Although he visited every college/university campus in the United States (a few years ago he could tell you the team colors of every campus he had sold sweatshirts), he never matriculated nor graduated from a college or university. To this day, we still wonder if he actually graduated from high school. As a young man, formal education was not exactly my grandfather’s strength. Yet he always understood that education was invaluable to succeeding in anything. He understood that education was the means by which their children, grandchildren and great-grandchildren's lives will become enriched. Their son became an attorney and their son-in law became a surgeon. That generation continued the mantra. Leave the next generation better off financially, emotionally, and spiritually. For my 95 year old grandfather, making it in America is when your career choice is based upon your passion, your interests, and the desire to leave society something more than just the a larger bottom line.

This week's Parsha is Shlach Lecha. Several disparate events occur in this parsha. First we read the story of Moshe sending Twelve Spies (one representing each tribe) into Eretz Canaan. Their mission was to ascertain the lay of the land, the strength of the inhabitants, and the fertility of the land. Except for Joshua and Caleb, the remaining ten spies returned with a negative report. "We arrived at the Land to which you sent us, and indeed it flows with milk and honey…But-the people that dwells in the Land is powerful, the cities are very greatly fortified, and we also saw there the offspring of the giant" (Num. 13:27-28). The people heard this, and wanted to return to Egypt. As a result of both the report and B'nai Yisroel's response, this generation was prohibited from entering the land. "In this Wilderness, your carcasses shall drop; all of you who were counted in any of your numberings…except for Caleb son of Yephuneh and Joshua son of Nun [who returned with positive reports]…and your young children of whom you said they will be taken captive, I shall bring them; they shall know the Land that you have despised" (Num 14:29-31). Next we read about the laws concerning the taking of Challah, a fire offering, a burnt offering, feast offering. We read about the offering required for unintentional sin. After this brief discussion about ritual, B'nai Yisroel is reminded about the ethical treatment of native members of the community or proselytes. "A person who shall act high handedly, whether native or proselyte he blasphemed God-that person shall be cut off from among his people…"(Num. 15:30) Then we read about who desecrates Shabbat by gathering wood on Shabbat. Like the person who acts high handedly, this man was removed from the camp and punished with death. The Parsha concludes with a familiar passage that we know as the 3^rd paragraph of the Shmah. We are commanded to wear tzitzit in order to remind us of three ideas: God's commandments, not to follow our eyes and our hearts (which will lead us astray), and God brought us out of Egypt (Num. 15:37-41).

It seems rather ironic and perhaps superfluous that following their prohibition from entering into the Land, we read about a series of offerings, including the taking of Challah, which only went into effect once they entered into the land. "Ki Tavo'u el Ha'Aretz Moshvoteichem Asher Ani Notein Lachem- when you will come to the Land of your dwelling places that I give you…(Num. 15:2). The generation that left Egypt will have to wait for their children to receive the joy of entering into Eretz Yisroel. This generation's opportunity will come via their children. Implicit in this "legal" discussion is the understanding that these laws, especially the laws of Challah, are intrinsic to the land. If B'nai Yisroel is being told about laws whose jurisdiction is land oriented, then this generation understands that their children will eventually continue where they, the parents, left off. This generation knows that the next generation will indeed be better off with an opportunity to "make it". Even the last paragraph suggests that the next generation will survive and inherit the land. "Ani Adonai Eloheichem Asher Hotzeiti Etchem Mei'Eretz Mitzrayim Li'Hiyot Lechem Lelohim, Ani Adonai Eloheichem- I am the Lord your God that brought you out from Egypt to be your God, I am the lord your God (Num15:41). In effect, the older generation will die at least knowing that the next generation has the opportunity for a better life. The Mitzvot of Challah and all the laws that follow the narrative of the spies binds the older generation to the next generation. Instead of becoming irrelevant to community, this generation's mission is to transmit, educate, and prepare the way for the next generation. The only way the process occurs is if the punished generation has the information, the laws, experiences and the behavior to transmit to the next generation. Like the generation that left Egypt, it is our responsibility to transmit, educate and prepare the way for the next generation. God willing we have the same sense of peace in knowing that our children can make it "Jewishly" in North America.

Peace,

Rav Yitz

Your Tongue is Twisted With Words (Robert Hunter/Phil Lesh- Box of Rain)

In the world of sports there is an old sports adage, “Speed kills”. Meaning if you can’t keep up with speed of the other team, then they will get to the ball first, or to the puck first. Once that team has the ball or the puck, speed kills you because then they can go right by you and score. In Judaism there is an ancient adage. “Gossip kills”. A man spread a rumor about another person. He later felt regret, and went to the Rabbi to ask how he could make amends. "Go to the store and buy a bag of seeds," said the Rabbi, "then go to a big open field and scatter the seeds into the wind. Do so and report to me in a week." The man did as he was told, and came back the next week to find out what to do next. "Now," said the Rabbi, "go back to the field and pick up all the seeds." "But," protested the man, "those seeds have scattered far and wide! I'll never find them all. Many have even already taken root!" "Exactly," explained the rabbi. "Now you understand. When we speak badly about another person, the effect is far and wide. And it is damage that can never be fully undone." In the Babylonian Talmud, tractate Arichin we learn that Rabbi Samuel bar Nachman said: " Why is the evil tongue called a thrice slaying tongue? Because it slays three persons: the person speaking, the person spoken to, and the person spoken of. And the proof? Doeg, who spoke evil; Saul to whom it was spoken, and Nob, the city of priests, of whom it was spoken" (15b). Gossip kills.

In this week's parsha, Beha'alotcha, we read of an actual case in which we see that that the words of our sages were remarkably pertinent. "Miriam and Aaron spoke against Moses regarding the Cushite woman he [Moses] had married, for he had married a Cushite woman. They said, 'Was it only to Moshe that God spoke? Did he not speak to us as well?' And God heard" (Num 12:1-2). Miriam became afflicted with Tzaarat or "leprosy". We read about this affliction several weeks ago in Parshat Metzorah from the book of Leviticus. In that Parshah we learned that Tzaarat is the physical manifestation of a spiritual disease. Our sages and the medieval commentators explained that this spiritual disease is Lashon HaRah, (gossip). While Parshat Metzorah offers a theoretical explanation about Lashon HaRah, Parsha Beha'alotcha provides an actual case study of the laws of Metzorah.

Gossip kills. We learn that whoever engages in it is, in a sense, a murderer. Miriam murdered Moshe by sullying his reputation. She murdered herself by sullying her stature within the community. Aaron, her brother sullied himself by providing Miriam with a forum to engage in Lashon Harah. One of the concepts we have learned from the book of Leviticus is the relationship between death and spiritual impurity. Death renders us spiritually impure. By participating in Lashon Harah, and killing a spiritual aspect of herself and her two brothers, Miriam rendered herself impure. So what happened to Miriam? "Miriam was afflicted with tzaarat, like snow." (Num 12:10). Miriam was as pale as death. A piece of Miriam had died. In fact, Aaron is so beside himself, he pleads to Moshe on her behalf. "Let her not be like a corpse, like one who leaves his mother's womb with half his flesh having been consumed!"(Num. 12:12). Miriam was then quarantined for seven days. Then, after seven days, she was brought back into the camp.

In a very real sense, Miriam's seven-day quarantine was tantamount to sitting Shiva. Shiva Yamim means seven days, and sitting Shiva, is a seven-day process. Like anyone who has suffered the loss of an immediate relative: mother, father, sister, brother, son, daughter, husband or wife; Miriam suffered a spiritual loss because of her actions. Just as any mourner has come into contact with death, Miriam has also come into contact with death. Just like any mourner sits Shiva for seven days, Miriam sits Shiva for seven days. However Miriam sits for herself. A mourner sits for the deceased. The mourner sits Shiva in his/her home. He/she does not venture out into the community. Certainly the community is obligated to visit the Eival (the mourner) in the home. Miriam also could not venture out into the community. She was, in a sense, confined to her home outside the community. Clearly, Miriam's behavior rendered her impure, put her into contact with spiritual death, and as a result, she underwent a period of spiritual soul searching, cleansing and re-birth. The mourner also becomes impure. Depending upon the loss, the mourner has lost a little piece of him/herself with the death of the loved one. Shiva provides the opportunity for the Eivel to undergo spiritual soul searching, cleansing, and a rebirth into the community.

Obviously the most significant difference between the person who engages in Lashon HaRah, and the mourner, is the latter's role. He or she became a mourner as a result of the death of a loved one. The gossiper has committed a wrong. The gossiper's punishment and purification process is similar to the mourner's grieving and re-birthing process. Clearly our sages saw this stark similarity and understood the moral value that the Torah was teaching us. A holy community is one in which individuals treat other individuals in a dignified and respectful manner. A holy community is one which individuals speak well of others and not ill of others. A holy community is one in which we behave in a manner that promotes the lives and well being of the members of our community. We don't do things that diminish us, that spiritually pollute us, that damages another's reputation, and cause the Shechinah (God's divine spirit) to cease dwelling among us. Remember, gossip kills.

Peace,

Rav Yitz