I'm Dumping my Trash in Your Back Yard (John Barlow, Brett Mydland - "We Can Run")

I admit it I am a bit of a clean freak. I am sure that it drives my wife a bit crazy. When I see stuff strewn around the house, or when I see my kids finish eating and just get up from the table and not carry in their dishes, or when something is that belongs to my wife or one of my children remains on the stairs with the owner walking by the item six to ten times a day; well, I get a bit exasperated. My personal favorite moments usually occur when I ask my children to clear their dinner plate, put away something of theirs that is on the floor or lying around in the family. First they respond, “In a minute” or “As soon as I’m done with this.” Then they get up and leave their dinner plate or their item right where it is not supposed to be. The attitude is unmistakable. Each one, in his or her own individual way, thinks that they don’t need to pick up after themselves because the cleaning lady would do it. I can hear my mother rhetorically asking me and my sister, “You think Mary Poppins’ just shows up and picks up after you?” Or I think of the time I spent with my grandfather on a trip to Japan about twenty six years ago. While in Tokyo he met with the corporate directors of a company that he had been dealing with for fifteen years. He had a very close relationship with the owner and all the big shots in this Japanese sportswear company. They spoke to my grandfather with such reverence. They spoke to me about my grandfather with words of awe and respect. They paid such close attention to his words. I was incredibly impressed because this was a side of my grandfather that I had never seen. I joked with my grandfather that as impressed as I was with the esteem in which he was held; it was hard for me to accept. After all this was the same man whom my grandmother “hocked” to throw out the garbage, which he did.

This week’s Parsha is Tzav. It is also Shabbat HaGadol, the Shabbat that immediately precedes Chag HaPesach, the Passover Holyday. Like last week’s Parsha, Parsha Tzav focuses upon Korbonot (offerings). While last week we read of God’s commanding Moshe to tell Aaron and his sons, this week we read of Moshe actually telling Aaron and his sons. This week we read about the actual sacrificing, the actual sprinkling, the actual burning and the actual donning of appropriate clothing. The Parshah concludes with instructions for Aaron and his sons to remain outside of the camp for seven days. These are the seven days required for spiritual and to some degree, physical preparation. The Priests must remain outside of the camp because they are in the process of purifying themselves for this extremely sacred and vital position, Kohen Gadol.

Besides Moshe, the Kohen Gadol was the most vital role within Israelite society. It was the Kohen Gadol that served as a vehicle for the common person to draw closer to God. When the common person or the king needed to atone, they would bring a sacrifice to God. However it was the Priest that had to check for blemishes. It was the priest that had to slaughter the animal in a very precise way. It was the priest that had to sprinkle the blood. Later on it was the priest who became the “spiritual advisor” to the king. Unlike any other position, the priesthood was based upon lineage and was promised by God to Aaron for eternity (or as long as there was a Temple). Yet as important as this was for the welfare of B’nai Yisroel’s relationship to God, the Priest was eternally reminded of the importance of humility within a leader. V’hotzi et a Hadeshen el Michutz La’Machaneh el Makom Tahor-“and he shall bring the ashes to the outside of the camp, to pure place (Lev 6:4).” Here is arguably the most important position within the community and he has to shlep the ashes out of the Mishkan. What’s even more amazing is what the Talmudic tractate Yoma teaches. The Talmud explains that the priests were so anxious to take out the ashes that a lottery system had to be introduced to pacify all those who wanted this “honor”. Anyone could have been commanded to take out the ashes. Why the Kohanim (the Priests)? Like all other aspects of the sacrificial process, the priests’ sole concern was the Temple and everything about the Temple. No task was below the priest. No aspect of the Temple remained untouched or unaffected by the Priest. The Sefer HaChinuch, a thirteenth century work enumerating and explaining all 613 Mitzvot explains that Terumat HaDeshen is a positive commandment. The priest removes these ashes daily, and in doing so, he is enhancing the Mizbeach (the altar) and beautifying it to the best of his ability. Rashi adds that the priest would wear old clothes and nice his daily Priestly Vestments or his Holiday Vestments to do this type of menial work. All agree that the Kohen was never thought to be too important for such a lowly task.

So what can we learn from Parsha Tzav, and the Priest’s most menial of tasks? First we learn just how vital it is for leadership, of any kind, to roll of its shirtsleeves and do some of the dirty work. After all, if leadership is unwilling to “to get dirty” for a greater purpose, then the purpose is not so great. Also if the leadership is unwilling “to get dirty”, why should anyone else “get dirty”? Effective leadership is not only about convincing others to act; it is about one’s observance of the same rule. No matter how important we think we are, we always should be reminded to take out the ashes. We need humility in order to remind us of where we fit in, and who we are. Possessing this humility gives us credibility when dealing with anyone. Possessing this humility reminds us of how we should treat others as well as how we wish to be treated. As make our final preparations for Pesach, as we rid our homes of chometz, as we cook, clean and make all the preparations for a festive and Kosher Pesach, we should be aware that we are not only preparing our homes, we are preparing ourselves. If we participate in the preparations, we appreciate the Pesach. If we participate in the preparations, we will invariably rid ourselves of our own chometz, our own arrogance. If we participate in the preparations, we remind ourselves that Judaism is about the individual fitting into something larger, the community, the Jewish people and our ancestors. Let us all remember that none of us are so important that we can’t throw out the trash. Hopefully my kids will begin to appreciate the importance of throwing out the garbage.

Peace & Chag Kasher v’ Sameach,

Rav Yitz

I Feel The Quickening, I Hear the Call (Barlow & Weir "Picasso Moon")

Maybe it’s because we changed the clocks, maybe because we are experiencing beautiful spring weather, but whatever the reason, lately two of my children have had difficulty going to sleep. We go through our bed-time rituals, we say “good-night” and then I go down stairs. Ten minutes have not even elapsed and one comes down the stairs, “Abba, I can’t sleep”, “Mommy, I had a bad dream”. My response is always the same, “It is hard to sleep while you are out of bed, walking downstairs and telling me that you can’t sleep. Now go back to bed.” “You haven’t been asleep long enough to begin dreaming let alone have a bad dream, now go to bed.” They sheepishly go back to bed. However the other night as I was going to bed, I checked on my children. As I turned off the television, I heard a muffled voice sobbing and calling “Abba”. I followed the voice and went to my son’s room. He was sitting up, holding his pillow and burying his face in the pillow, whimpering and calling Abba. This was not a little boy unable to sleep. He was having a bad dream. I walked in and whispered his name. He looked up and said that he had a bad dream and then he asked how I did I hear him calling me. I explained that is what dad’s do. We hear our children whisper our names in the middle of the night when they have a bad dream.

This week’s parshah, Vayikrah, supports the fundamental belief that ethical behavior towards our fellow person and ritual behavior towards God is inextricably linked. There is no separation. The parsha begins by reminding us of the ethical, treating others with dignity and respect. VaYiKRAh el Moshe -God called to Moshe Lev (1:1). ” Imagine, God calling out to a person before speaking. Imagine God treating a person with dignity and respect by calling out prior to giving instruction. How often do we just bark out orders? Intrinsic to “calling” is a drawing toward. We call people on the phone. Our children call out to us when they have a bad dream. In a personal manner, God and Moshe approached each other in order to transmit the law. In the Torah, the last letter in VaYiKRAh is written in a much smaller font. Numerous explanations are given regarding the small font of the final letter in the word VaYiKRAh. However one Chasidic commentary is particularly insightful. Because the letter is small, our eye is drawn to that letter as if it were a separate word. That diminutive Aleph in the Torah almost looks like a separate word. The meaning of Aleph means teach. Seeing this word in a smaller font suggests that in order to learn and to teach, means that each one must have some degree of humility. We are reminded that Moshe was considered among the most humble. In order for us to truly hear our names being called out we cannot be so far removed, the distance cannot be so great. We need to have humility.

After God “calls” out to Moshe, we read the list and the details concerning Korbonot-sacrifices. We learn about which animals should be sacrificed, how many, for which reason, who is obligated, and how to do it. Again God reminds of the purpose of “sacrifice”. The word Korbon (sacrifice) connotes “approach”. This is based upon the three-lettered Hebrew root KaReiV, which means approach. So we are making sacrifices as a means of approaching God. However, after reading this litany of detailed minutia, we might lose sight of the purpose of sacrifice. Korbon (sacrifice) is not only a means of approaching God; it is a means to approach our fellow man. The end of the Parshah reminds us of this. Nefesh Ki Techeteh U’Ma’Alah M’Al B’Adonai V’Chichesh Ba’Amito “God spoke to Moses saying: If a person will sin and commit treachery against God by lying to his comrade….” (Lev.5:21-25). Rabbi Akivah, in the Sifra, explains that cheating one’s fellow man is tantamount to committing treachery against God. R’Akivah explains that this is the case when the only ones who know of the financial obligations are the two parties and God. One who denies that he owed the other money is denying God’s omniscience. Even in a case where only God and the individual know that the individual is dealing unethically with another person suggests that such unethical behavior diminishes the relationship between the individual and God. Unethical behavior renders us impure and causes blemish to our character and to our spirit. We know that God only accepts blemish free offerings. If we are spiritually impure, because of unethical behavior, how can we hope to approach God?

The Parshah demonstrates that the Ethical and the Ritual are linked. Both aspects form a symbiotic relationship with each other. Together they form Torah. Separation of the Ethical and the Ritual leaves the individual and Torah incomplete. However, struggling and, hopefully, integrating both allows the individual to approach God as well as others through dignity and respect. The parsha reminds us that there are two aspects to our behavior, ritual and ethical. Both are linked together. There are two aspects in terms of our relationship to God. God calls out to Moshe, but Moshe has to hear the God’s call. The calling and the hearing are linked together. There are two aspects in any relationship. One talks and one must listen. One must listen to the words as well as the tone. In order for us to hear the muffled call of our children when they have a bad dream, we cannot be so far removed from them that we cannot hear them if and when they do call. In order for us to hear the soft whisper of God, our souls and our minds must already be opened up to that possibility. If we don’t have enough humility within us then we will be too focused upon ourselves that we won’t hear that call.

Peace,
Rav Yitz

Inspiration Moved Me Brightly (Robert Hunter & Jerry Garcia - "Terrapin Station")

Recently our son was raising money for a jump rope –a-thon sponsored by the Canada Heart & Stroke Foundation. The Jump Rope – a –Thon occurred at his school. For days and weeks leading up to this our son would ask me on a daily basis to sponsor him. He asked our neighbors, he asked teachers. However on the day that the sponsor sheet and the money were due, something quite interesting happened. On the floor were two Piggy Banks and a huge envelope. It turns out that he had opened up the Piggy Banks and poured in all the change that had accumulated over the past couple of years. There was even an un-cashed Chanukah check from his Great Aunt for a hundred dollars made out to him. When I asked him about all the money they he was planning on offering for “self-sponsorship” including a check made out to him, he said that this is a really good cause. I smiled and I said is that the only reason. He looked up at me and then he sheepishly looked down at the ground. With tears in his eyes he looked up at me, “No, it isn’t the only reason”, he said. “The person who raises the most money wins a prize and I want to win the prize.” I tried not to dampen his enthusiasm, but I felt that I should explain to him what it means to give tzeddekkah and raise money for “worthwhile causes”.

This week we combine the final two Parshiot, Vayakahel-Pekudie, and complete the Book of Exodus. 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. You will recall that when God gave these instructions to Moshe, God started from the middle of the Mishkan – the Aron and worked out to the walls of the Tent of the Meeting. When B’nai Yisroel begins the building process, it begins with walls of the Tent, and then concludes 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 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). The Or HaChaim explains that there were types of givers: those whose “spirit motivated them” to give what they could afford, voluntarily and wholeheartedly. However there was a second category and perhaps an even nobler category of people whose “heart inspired” them to do more than they could afford since their desire to share in the building of the Mishkan was so incredibly powerful. Their desire to undo the damage of the Golden Calf was so strong they were inspired to an even greater degree. Whether part of the first or second category of givers everyone who donated something participated in this constructive process, everyone had an opportunity to repent for the sin of the Golden Calf and for their lack of faith. If viewed as a process, B’nai Yisroel began on the outside of its relationship with God, struggling to connect to God by means of idolatrous behavior. After its repentance and with the completion of each aspect of the Mishkan and the Ohel Moed; Bnai Yisroel began moving towards the Holy of Holies. They started with the walls of the Tent of the Meeting, and finished with the ark. They started where they were capable and as they continued to spiritually and grow and develop they were able to move to the next aspect until finally concluding with the Aron.

For the vast majority, we approach God in a similar way. As we become inspired, we come to 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 lightning” 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 and purposefulness 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 these Parshiot. 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 Kedushah, 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.

Greater participation makes the experience that much more meaningful and more rewarding. 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. Of course, our son still wanted to the prize for the raising the most money. After the Jump Rope – a –Thon, he came home and beaming with pride explained how good he felt raising the amount he could.

Peace,

Rav Yitz

If Mercy's In Business, I Wish It For You ( Robert Hunter, Mickey Hart - "Fire On The Mountain")

I am always amazed at my children when they assume that I am the most naïve soul, the most clueless parent and a complete fool. No they never say that to my face but every so often, their behavior belies the fact that they really think that I am naïve, clueless and foolish. Knowing that there is a very high probability of punishment and realizing that they have done something wrong or said something wrong; they first and very quickly apologize. My favorite part of this very quick apology is when my daughters (my son doesn’t attempt this type of apology as often) walk up to me and hug me and very sweetly first praise me and tell me what a wonderful father I am; then comes their apology. Are they serious? Do they really think that I am that naïve, or that easily manipulated? I look at my children and smile. First I tell them to stop trying to con me, and then I ask them one simple question. “Do you know why you’re apologizing?” A sheepish look is given and then I tell them to go upstairs and think about why an apology is necessary. A few minutes pass and then child seeking forgiveness comes down stairs ready to issue an apology. This apology is much different. There is no phone compliments, there is no artificially sweet tone. Rather my child looks me in the eye, explains the reason for the behavior, acknowledges that they did something wrong and explains that they understand that a punishment is necessary. With the apology offered and accepted and the punishment meted out. I give a hug, tell them I love them and then say “but you’re still getting punished”. Then we move on with our lives.

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 parsha 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 lent itself to 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 not obeying. Now, B’nai Israel had made a grievous mistake. This mistake emanates from a maturing group. However part of the spiritual maturation process, like any growth process is 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. Adoshem Adoshem 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, God 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). The ineffable four lettered name for God is recited twice. The Or HaChayim (early 18^th century from Morocco), explains that using the four lettered name of God twice, denotes two types of mercy. The first type of mercy reflects the fact God is merciful before a person sins even though God knows that the person or the nation will ultimately commit a sin. This first type of Mercy is even directed to people who have done nothing, they have done nothing wrong nor have they engaged in any type of positive behavior. The second mention of the ineffable name of God reminds us that God is merciful even after we commit sin. God mercifully accepts repentance. Divine mercy is required for the universe to continue functioning. Without diving mercy, the scales of justice would always be weighed against mankind and we could never improve. Rather, we would just remain spiritually paralyzed.

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. 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 honesty, and some self-reflection because that formula demands it. Otherwise the words are rather empty. Only then 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).

Peace,

Rav Yitz