Too Lazy to Crow the Day (Willie Dixon - Little Red Rooster)

Among the numerous preparations for Rosh HaShanah and the Shabbat Shuvah that immediately follows Rosh HaShanah has been the preparation of food. There is lots of food. This of course only means two inevitabilities. There will be a lot of eating and there will be a lot of weight gained. My kids will poke fun, my wife will give me a look if and when I put another helping of whatever into my mouth. Sure I will exercise next week. However over the three day Holiday and Shabbat, while I may have become more spiritually fit, and more spiritually tight and fat free; the same cannot be said of physical realm. After three days of praying, and eating, socializing and sleeping, I have become physically soft and yes my kids would say fat.

This week's Parsha is Haazinu. This is the song that God had commanded Moshe to write at the end of the previous Parsha, Va'Yeileich. This song recounts the trials and tribulations that B'nai Yisroel experienced from the moment they left Egypt until the day of Moshe's death. The song mentions God's giving B'nai Yisroel Torah due to the merits of its ancestors Abraham, Isaac and Jacob. The song recounts B'nai Yisroel's neglect in maintaining its covenantal obligations. The song recounts God's anger, and B'nai Yisroel's T'shuvah- return to God. The song also instructs B'nai Yisroel to learn from their parents and ancestors and then to pass these lessons down to the next generation. In singing of the cyclical nature of B'nai Yisroel's relationship to God, Moshe sings: Va'Yishman Y'shurun Ba'Yivat Shmantah Avitah Kasitah Va'Yitosh Elohah Asahu Va'Nabel Tsur Y'Shu'ato-Jeshrun became fat and kicked. You became fat, you became thick, you became corpulent- and it deserted God its Maker, and was contemptuous of the Rock of its salvation (Deut.32:15). Yeshurun is a reference to B'nai Yisroel. Yeshurun means the "upright". Moshe is alluding to B'nai Yiroel's uprightness defined by fulfilling its covenantal obligations. For an individual to remain upright, nothing can be weighing him/her down. So when the upright get fat, an allusion to comfort, the upright lean over. Moshe explains that when B'nai Yisroel became self-satisfied, comfortable, and fat, they drifted from their covenantal obligations. Comfort and contentment can lead to softness or fatness.

During this time of year, and especially on this Shabbat, the Shabbat after Rosh Hashannah, the Shabbat known as Shabbat Shuvah (Shabbat of Return), these verses ring true. We must always fight against becoming spiritually content, perhaps even fat. We need to guard against becoming spiritually soft and maybe we even spiritually apathetic. Yet it is precisely the point that we recognize that fact. As we are in the Aseret Yamei Tshuva, the Ten days of Repentance, and we seek forgiveness from our fellow man, we recognize that we can no longer rest on our spiritual laurels, we cannot assume that we are forgiven simply because we are who we are. We must trim the fat, we should be a little uncomfortable, we should be a little unsure. We should have something to prove to our family, our friends, God and ourselves. We should want to be to stand spiritually upright. We should want to seek forgiveness and we should desire to improve ourselves, for our sake, our children's sake and our community's sake. On this Shabbat, Shabbat let us have the strength to cut away the fat. Let us have strength enough not to succumb to comforts so that our perspectives and values are lost. Let us return to being "stand up" people and behaving like a mentsche for our sake and the sake of our children

Peace,

Rav Yitz

Death Will Go In Any Family In This Land (Rev. Gary Davis- Death Don't Have No Mercy)

A little over a week ago, the United States and many other countries observed the 10^th Yartzeit of the 9/11 attacks. Two of our children were born after 9/11 and one was only a couple of months old when the attack occurred. It is hard to imagine that ten years have passed. We have all grown up and aged. Now I have to explain 9/11 to my children. I have to teach them that there are people out there who hate them because they are American, that hate them because they are Jewish. I have to teach them that we always need to be careful and alert. So the war on terrorism continues. Our nation carries the scars of that horrific day. The wounds lie just below our national surface. Yet those scars and that pain govern so much of American life. We are also keenly aware that we are in a very special time of year. We are in the midst of a very spiritual time of year. This Motzei Shabbat (Saturday Night) we begin, in earnest, the High Holiday season. This Motzei Shabbat we will gather together late this Saturday night and daven the Selichot service. This is a service that consists of psalms and prayers in which T’shuva is the main focus. This Motzei Shabbat we begin the spiritual process of returning to God after a year of drifting away. This Motzei Shabbat we begin the spiritual process of returning to that which is holy in us and in our fellow human beings after a year of drifting away and witnessing a rather dark side of the human nature. This Motzei Shabbat, when we begin the Selichot service, we begin a process of striving for spiritual clarity, a state of being in which we learn that no matter the pain, anguish, and emptiness, our soul’s can remain content and able to always focus upon the goodness in life. For a nation that just revisited that horrific day by commemorating the 10^th Yartzeit, we are reminded of the importance of finding meaning where there is tragedy; in having clarity where there is the murkiness of tragedy. Sometimes, clarity comes at one's impending death.

In this week’s Parsha, Va’Yeileich, Moshe is now experiences for the last time a tremendous moment of clarity. However of all the moments of clarity including: the Burning Bush, the Revelation at Sinai, the Personal Revelation when he saw the back of God while defending B’nai Yisroel following the episode of the Golden Calf; it is the moment of death to which we can all relate. It is at the moment of impending death that Moshe has perfect clarity. He sees and understands the anguish that his children will experience as they drift towards and away from their Covenant with God. He sees all that his life has been and he recognizes that while his life will be no more, there will be closure. Ki Yadati Acharei Motie Ki Hashcheit Tashchitun v’Sartem Min HaDerech Asher Tziviti Etchem V’Karat Etchem Ha’Ra’Ah B’Acharit Hayamim Ki Ta’Asu et Ha’Rah B’Einei Adoshem L’Hachiso B’Ma’Asei Y’deichem – For I know that after my death you will surely act corruptly, and you will surely act corruptly, and you will stray from the path that I have commanded you, and evil will befall you at the end of days, if you do what is evil in the eyes of HaShem, to anger Him through your handiwork (Deut.31:29). We should note that closure does not necessarily mean that the content of the closure will be positive; however the process of closure is always positive. Our sages are adamant about the vital importance of closure. When a person engages in Tshuvah, a spiritual return to God holy presence, or Vidui, the confession immediately prior to death; these actions are tantamount to a person who has returned to living a life of Mitzvot. In moments of clarity, certainly such a moment exists at death, Moshe has the opportunity to make that moment holy, sanctified, an un-wasted moment.

On this Shabbat, as we prepare for Selichot and the season of T’shuvah, let us be reminded and strengthened to accept moments of clarity. Over the course of a year in mourning, let us be wise enough to look back and learn. Let us be pro-active enough to take advantage of moments of clarity by moving towards our loved ones. Let us be spiritually aware enough and realize the absolute importance of moving towards God. Let us not wait until we become aware of an impending loss. Instead, during this final week of Elul and the upcoming Yamim Noraim, we should be spiritually clear enough to see every moment, as an opportunity to return to that which is holy.

Peace,

Rav Yitz

Learn To Speak, Speak With Wisdom Like A Child (Hunter/Garcia - Foolish Heart)

Everyday around 4:15pm I call my wife. I ask her how her day has been. I ask her about our children. Knowing that my 4^th grade daughter will be receiving much more homework than she is accustomed to, I ask how much homework does she have and if she is focused upon doing it. I don’t have the same concern for my 6^th grade daughter as she is an incredibly conscientious student. Then my attention turns to our 2^nd grade son. Every day since school has started I have asked if the boy has homework. Everyday my wife responds that he has no homework. Apparently there is a widely held belief that 2^nd graders should not receive any homework. I guess it would interfere with playing with Wii, X-Box, gameboy, DS, Leggos, or watching the mind numbing drivel on the Disney Channel. Don’t these teachers understand that homework for a 2^nd grader is as much a benefit for the parent as it is for the student? Of course a few minutes of homework can re-enforce some of the math, English or Hebrew that had already been taught. Certainly that re-enforcement benefits the 2^nd grader. Don’t the teachers understand that a little homework contributes to discipline, budgeting time and the development of good study habits? More importantly, don’t the teachers understand that homework is a vital weapon in the arsenal of parenting weapons with which we parent our son? Don’t they know that homework is the foil to prevent our kids from watching TV? Don’t they understand that homework is the mechanism that allows a child to work independently so that way we can watch the news, make dinner etc? Don’t these teachers understand that homework is a parent’s way of mandating a little quiet time and thereby eliminating all the bickering that occurs between siblings? Seriously, I do worry that schools and teachers are so worried about being thought of as “nice”, that they sacrifice the two vital reasons for teaching in the first place: contributing to the intellectual and emotional development of the student and to impart knowledge and wisdom to the student.

This week's Parsha is Ki Tavoh. For the past several Parshiot, Moshe has been listing and explaining all the precepts and laws. Last week's Parsha and the first part of Ki Tavoh explain the rewards. We will inherit the land; we will keep the land. Our enemies will be rendered weak. We will be fruitful and multiply. However the second half of the Parshah explains all the curses that would befall us if we neglect to observe these laws. Every curse, of course, is the diametric opposite the previous blessings. So if we were promised bountiful harvests and many children, then our curse will be drought, famine, and bareness. Traditionally, the Aliyot that contain the curses are read in a softer voice. However as horrible as these curses are, we must understand that it is up to us. We can either follow these laws or not, and as a result we will bear the consequences of our actions. This is not necessarily a bad lesson for us as well as our children to learn. We are responsible for our actions, and we must bear responsibility for the consequences of those actions.

As a Rabbi, I find one of these curses to be quite remarkable as it tells us the role of the Rabbi, and how traditionally Rabbis were evaluated. Arur Mashgeh Iveir Ba'Derech, Va'Amar Kol Ha'Am Amen - Accursed is one who causes a blind person to go astray on the road. And the entire nation said 'Amen" (Deut 27:18). If we read this literally then we are talking about a guide or a seeing-eye dog that would lead the blind astray. However this curse is symbolic. We know that Torah is a light and the word Derech (way) is usually in combination with the Way of the Lord (God's Laws). On a metaphorical level, the curse is upon those leaders of a community that causes the less knowledgeable to go astray. If that knowledge causes those who are blind (re: those who are in the dark or without light) to go astray, then that leader should be cursed. Implicit to that statement is that the one who causes the blind to go astray sees the light, has knowledge and teaches or guides the community away from God.

Our Talmudic Sages offer an Agadah about the teachers/Rabbis who were the leaders of their communities. "If there are two teachers, one who covers much ground but is not exact, and one who does not cover much ground but is exact, Rav Dimi b. Nehardea maintained that the one who is exact and does not cover much ground is to be appointed. What is the reason? A mistake once implanted (in the mind or in behavior) remains [a mistake]. (Talmud Baba Batrah 21a-b). Our sages essentially understand the first rule in education. It is terribly difficult to undo that which has already been incorrectly taught. Perhaps our leaders should cease infantilizing the American public and instead, educate them truthfully about the difficult choices that need to be made, about informing the public of re-allocated federally budgeted monies for one project and using those monies for something else.

With about two weeks to go before the High Holidays, this concept of Teacher and Rabbi and what is means to lead is vital. Throughout the holidays, we as parents, children, teachers, educators, lay leaders and professionals will have opportunity after opportunity to educate. We will have opportunities to educate through our words, our actions and our deeds. We will have an opportunity to be guide for others as they seek Torah, Teshuvah, and God. If we teach and guide incorrectly we only exacerbate and perpetuate misconceptions, false assumptions with no new perspectives and fresh understanding. Like B'nai Yisroel has the outcome for their behavior right in the palm of their collective hand, so do we. We all have the opportunity to be a beacon of light for those who need our strength, our insight, our knowledge. We all have the opportunity to be a beacon of light in our actions and deeds as a means of demonstrating living a life of Kedusha, a life of Holiness.

Peace,

Rav Yitz

What's Become Of The Baby This Cold December Morning (Hunter, Garcia - What's become of the Baby?)

Well, the kids finally returned to school. After taking a vacation with my children, I admit it. I am glad they are back in school. While we were away, there was one truly bad day. During the course of this one day, each child melted down. Each child could not be reasoned with. While the storm that consumed each of my children varied in length, it was the last melt down that was the most painful. No matter what I said, there was an obnoxious comment. Not only was she going to have the last word but she her last words were utterly unreasonable. I looked over at my wife and said that I needed to take a walk. I left her there with my rebellious child. As I walked, looking up at the stars I thought about the laws of the Rebellious Son.

This Shabbat, we read Parsha Ki Teitzeh. Moshe teaches us the laws concerning war, creating an environment for soldiers to behave as honorably as possible. We learn that everyone, whether “loved” or “hated” has rights under the law as well as entitlements. We learn that every one of us is responsible for the other. If we see something that has been lost by our neighbor then we pick it up and return it. Moshe re-iterates that human relationships can either be holy, between a husband and wife, and between parents and children or unholy by crossing the boundaries of those relationships. Moshe reminds the people that children will not be punished for the sins of their parents, nor will parents be punished as a result of their children. In such a situation there would be no need to add punishment since the parents of the child or the children of the parent would be punished enough just having been touch by the situation. Essentially this morning’s Parsha is all about human relationships designed to maintain individual holiness as well as communal holiness.

So it is troubling that we are confronted with one of the most controversial commandments of the Torah. Ki Yiheyeh L’Ish Bein Sorer U’Moreh Einenu Shomeiah B’kol Aviv U’vkol Imo, If a man will have a wayward and rebellious son, who does not hearken to the voice of his father and the voice of his mother V’Yisru Oto v’Lo Yishmah Aleihem and they discipline him, but he does not hearken to them, then his father and mother shall grasp him and take him out to the elders of his city and the gate of his place. They shall say to the elders of the city, B’Neinu zeh Sorer U Moreh “This son of ours is wayward and rebellious, he does not hearken to our voice; he is a glutton and a drunkard.” All the men of his city shall pelt him with stones and he shall die; U’viarta HaRah Mikirbecha and you shall remove the evil from your midst (Deut. 21:18-21). The literal meaning of the verses suggests that in the extreme case of an evil child who is beyond help, and clings to evil the way the rest of the community clings to holiness, such a child must be eliminated.

First we should all recognize the fact that Moshe’s presentation of the “Rebellious Child” is theoretical. The Talmud makes the point that “there never was nor will there ever be” a child to be put to death based upon this law. Second, we should recognize the fact that Moshe could be presenting the "Rebellious Child" as hypothetical. Rashi, the 11th century Northern French commentator, explains that the harshness of the punishment is not for crimes already perpetrated rather it is to prevent this amoral, evil person to grow up and wreak greater havoc upon society. Rather than allowing him to die as an older person with his victims’ blood on his hands, Moshe teaches us to eliminate this person before there are more victims. Theoretically Rashi is merely stating what so many of us already take for granted in terms of our place within society. The greater good is the highest virtue.

As we approach Rosh Hashanah, and we begin evaluating ourselves, we can take a lesson from this theoretical case. The death of such rebellious person is a result of not mending one’s ways, of not engaging in T’shuvah. Such a person’s soul is already dead, or at least that is what the Torah is symbolically telling us. So let us have the strength and courage to make sure that we never allow ourselves to slip that far and in doing so, the rebellious child that resides within in us can grow and evolve into a mentsche. As I returned to the house, my “rebellious child” greeted me. She apologized. She hugged me and truly sought forgiveness.

Peace,

Rav Yitz