Go On and Drift Your Life Away (John Barlow & Bob Weir - "Lost Sailor")

Every morning and every evening for the pastn7 -10 days, our family has been glued to the news coming out of Boston. First we watched as two bombs exploded near the finish line of the Boston Marathon. We watched as people were rushed to safety. We watched as the citizens and first responders rushed to help those who were wounded. We watched regular people shared their experiences with national newscasters. Each day my children would wake up and ask what was going on in Boston? Did the police find the bad guys yet? Then our children woke up to find out that one was killed in a gun fight. Heading in Shabbat last week, our children kept asking if they caught the other suspect. Now each and every day, my children ask me why anyone would do such a thing. When they watch the news with us, and they listen to words such as “radicalize” or “radical Islam” or “militant”, they ask me “What kind of religion, tells its people to kill others? All of our children remind me that what these terrorist did and what terrorist do, in general, cannot be “in the name of God” but rather is Chillul Hashem (an abomination to God.)!” I smile and I tell them that unfortunately, the history of human beings has killed many human beings in the name of God. As they watch and hear about the numerous acts of selflessness and heroism, our children also understand something equally as important. Within the horror of such an event, there were numerous moments of people engaging in a Kiddush Hashem – sanctifying God. They were rushing people to the hospital, saving lives, and caring for those in need.

This week we read from Parsha Emor. The four chapters that comprise Parsha Emor focus on the various aspects of Perfection. First the Torah focuses upon the importance of the physical and spiritual perfection and purity of the Kohen. He must remain in a perpetual state of purity. He is restricted in terms of whom he can marry. He is restricted in regards for whom he can mourn. He cannot go to a cemetery. He cannot make sacrificial offerings if he has physical abnormalities. The second of the four chapters reminds B’nai Yisroel that when approaching God with an offering, the individual must be spiritually pure and perfect and so must the offering. These offerings must come directly from the individual making them and not from “the hand of a stranger” (Lev.22:25). The third chapter of the Parsha deals with the perfection and the purity of time. Time is define as perfect in the season follow an order, the holidays such as Shabbat, Pesach, Shavuot, Sukkot, Rosh Hashanah and Yom Kippur are designated to come in a particular order. That order is both pure and perfect since time and the designation of “Sacred” time comes from God. The fourth chapter speaks about maintaining purity and the perfection of physical space in this case the Mishkan, and all that is in the Mishkan. The Torah even deals with perfection and purity of human relationships and the punishments meted out when that perfection, purity and holiness is violated.

After we learn about the laws of the Kohanim, blemished animals and Terumah, but before we are reminded of the sanctity of the Festivals, God issues a command that seems somewhat out of place. V’Lo T’Chalelu et Shem Kodshi V’Nikdashti B’Toch B’nai Yisroel,–“You shall not desecrate my holy Name, rather I should be sanctified among the Children of Israel…” Rambam explains that within this one sentence are two commands, one positive and one negative. The positive command is V’Nikdashti B’Toch Bnai Yisroel – “I will be hallowed (sanctified) among the children of Israel.” The negative command is Lo TChalelu – “Don’t profane or desecrate my holy name.” How can human being really sanctify or desecrate God? 

The answer is of course we do no such thing. We can only sanctify and desecrated in the name of God. Even more ironic is that in one sentence we see that desecration and sanctification can occur in the same sentence, in the same breath, on the same day, in the same race and in the same spot. In one small area, a crime was committed “in the name of God”. In that same small area, numerous acts of sanctifying life occurred and in doing so we all witnessed numerous acts of Kiddush Hashem, sanctifying God’s name. That Pasuk embodies the essence of Torah and Judaism as well as a serving as a reminder for the world. We sanctify God name by living life, by preserving life, and saving life and creating life. After all, God is the God of Creation, the God of life. We desecrate God name by destroying life and God’s creation. Yet the power to desecrate or sanctify resides within each and every one of us.  

Peace,

Rav Yitz

His Job Is To Shed Light, And Not To Master (Robert Hunter & Jerry Garcia - "Lady With The Fan")

Our daughter's birthday will occur in a couple of weeks. Generally, I do not think about birthdays until the birthday is a few days away. However our daughter has taken it upon herself to remind me in the middle as early as the first week of April for her May birthday. Every quiet moment, when there is a lull in the conversation, she will tell give us the countdown to her birthday as well as a list of what she hopes to receive as a gift. Because she is the technologically savvy child, her choice of gifts tends to be expensive including: an IPhone, IPad, MacBook, or a new IPod. When I ask her why she wants these things, her first response is because she has friends that have these things so she wants them. As those words begin coming out of her mouth, I think about my father’s response to me when I asked for things because others had them. My daughter will see the look on my face; know full well that I am thinking about how to respond. She knows that my response to her requests will usually be based upon similar requests that I made of my father and knowing her grandfather and me so well, she begins offering alternate reasons as to why she wants these things for her birthday.  She knows that in our house, offering the explanation, “Because everyone else has it” will guarantee not getting the desired gift.

           

Like last week, this week’s Torah portion is a double Torah portion. Acharei Mot and Kodashim are combined and read together on this Shabbat, in this particular year. Yes, there are discussions about sacrifices. After all, we are still in the book of Leviticus. Like everything else in Leviticus, the Torah tells us how to increase holiness in our lives, and how we can atone for that lack of holiness when we fail to live up to this moral standard. Two weeks ago, we learned how to make the physical activity of eating a more spiritual and holy endeavor. Last week, we learned how to make the physical activity of procreation between a husband and wife a more spiritual and holy act.  In Acharei Mot, we learn that we must not defile ourselves in unholy relationships. In Kodashim, we are reminded of a series of positive and negative commandments that emphasize our behavior towards God as well as community members.

           

Both Acharei Mot and Kodashim contain a related theme. This theme is made explicit towards the end of Parsha Acharei Mot.  Ushmartem et Mishmorti L’vilti Asot MeiChukot HaToeivot Asher Na’Asu Lifneichem, V’lo Titamu Bahem, Ani Adonai Eloheichem- “You shall safeguard My charge not to do any of the abominable traditions that were done before you and not contaminate yourselves through them; I am the Lord your God.” (Lev.18:30). Here is God speaking to B’nai Yisroel just like my parents spoke to me, and just like I want to speak to my daughter. “I don’t care if all the other kids have an IPhone or an IPad. There is no reason to have one, it will just be another thing to divert your attention from your school work and being part of this family.” B’nai Yisroel cannot behave as other people. If they do, they will incur the same punishment as the “other people”, the Canaanites, the Moabites and all the other “ites” in the land. What was the punishment? If B’nai Yisroel behaves like all the “ites”, then they too will lose their right to the land.

In Parshah Kodashim, we see the flip side of God’s charge not to behave like the other nations. Instead we must behave like God. We must act holy. We don’t act holier than thou, just holy. God instructs Moshe to tell B’nai Yisroel: Kodashim Tiheyu Ki Kadosh Ani Adonai Eloheichem- You shall be holy, because I am holy, I am the Lord your God.” (Lev 19:2) Throughout the rest of the parshah, for every reason given, whether a positive or negative commandment, we hear the mantra “Ani Adonai Eloheichem”-I am the Lord your God.” Combining both Parshiot we learn that we don’t defile ourselves like other people. We don’t behave like other people. Rather we behave in a holy way.  We treat others in an ethical respectful manner. We treat our relationship with God in a respectful and ethical manner. We behave in a manner that purifies. We behave like a mentsche. We draw boundaries and distinctions as to what is appropriate and what is not appropriate. Just because everybody else behaves inappropriately and unethically does not mean we behave inappropriately. We “don’t set a stumbling block before the blind” (Lev.19:14). We don’t take revenge and we shall not bear a grudge against the members of our people (Lev.19:18). We also don’t crossbreed animals and we don’t mix plant and animal fibers in our garments, Shatnes (Lev.19:19). We only engage in appropriate relationships, we don’t marry our mothers or our sisters.  Why? Because, “I am the Lord your God.” We can hear this mantra in two ways. We can hear it as the ultimate “Because I am your mother (father) and I said so!” However, we can also hear it as the ultimate “Because I am your mother and father, and I don’t behave that way, and neither should you!” If we hear this mantra with the latter perspective, we know that God, like any good parent, provides an example of behavior, not by words but by deeds. God’s creative power is based upon division. So is ours. God creates holiness within the time space continuum. We create holiness within our physical activities, eating, praying, relationships with others, and our relationship to God.

When I explain to my daughter that she cannot have things that other kids have, there is only one reason. I explain to her and to all of our children that we raise our children according to our values, our sense of what is appropriate and what is inappropriate. I remind our birthday girl that she will be treated her age and not older. She is turning 11, so we will buy her a gift that is appropriate for an 11 year old and an 11 year old's sense of responsibility. We will buy her clothes that are for an 11 year old and not 18 year old. I remind her that she is not like other daughters. She is our daughter, with our name, our values.  She frowns and then I smile and tell her “Guess what, we are not like everybody else”.  Of course this is what the Torah is teaching us.  We are a holy nation. Perhaps, we should speak to our children like God spoke to B’nai Yisroel. 

Peace,

Rav Yitz

You'll Break My spirit, You'll Wreck My Heart (John Barlow & Bob Weir - "Picasso Moon")

I guess my son watches a little too much television. He has a new hobby. He sings commercial jingles, or actually recites entire commercials. Needless to say, if he ever gets into a car accident in Buffalo, he knows which attorney to call. If he wants to have laser surgery, he knows which eye doctor to call. I admit it; it is kind of cute when he does this. However the fact that our 8 year old knows which lawyer to call depending on legal issues, or which doctor to go to depending upon medical concerns indicates something quite fascinating about society in general. Our society has become very specialized. If we have a legal problem, we go to a lawyer. If we have a specific legal problem we go to a specific kind a lawyer. Going through a divorce? See an attorney who specializes in matrimonial law. Want to get your affairs in order prior to death? See an attorney who specializes in probate and estates. If we have a medical problem, we don't just see a doctor. Concerned about cancer? See an Oncologist. Having pain your legs? See an orthopedist. Concerned with your heart? See a cardiologist. Having difficulty in managing emotions? See a psychotherapist. We are conditioned to seek answers from those who we assume to know more than us. We are conditioned to seek answers from those who have had more experiences than we have.

This week's Parsha is the double Parsha of Tazriah/Metzorah. God tells Moshe the laws of purity and impurity as it relates to birth. God instructs Moshe about the appropriate korbanot (sacrifices) that a mother should make as she re-enters the camp. God also instructs Moshe about Tza'arat. We are told what it is, we are told how it is to be dealt with, and we are instructed about the treatment of those who suffer from it. Basically, Tazriah is a type of Tza'arat, a type of skin ailment which is commonly thought of as leprosy. However this skin ailment is not treated by the resident dermatologist. Even if they had dermatologists in the Torah, we would not bring someone suffering from Tazriah to the dermatologists. Why? The skin ailment was not a symptom of any type of physical malady. Because we bring the person with the skin ailment to the Priest, the Kohen, we know that the skin condition was caused by a spiritual malady. Adam Ki Yiheyeh V'Or B'Saro S'Eit O Sapachat O Va'Heret V'Hayah V; Or B'Saroh L'Negah Tzara'at V'Huvah El Aharon H'Kohen O el Achad Mi'Banav Ha'Kohanim - If a person will have on the sin of his flesh a swelling, a rash, or a discoloration and it will become a scaly affliction on the skin of his flesh; he shall be brought to Aaron the Kohen, or to one of his sons the Kohanim (Lev. 13:2-3). The rest of the Parsha teaches us the appropriate protocol for treatment. The Kohen check again to determine if that person has become ritually impure. If so they must be sent out of the camp in order to avoid the risk of the skin ailment spreading to others. The quarantine would last for seven days. Afterwards, the Priest would check again, if there was no contamination the person was brought back into the camp, However if the contamination remained, then the quarantine would continue for another seven days. Then the process would begin all over again. We also learn that if this contamination spreads to the clothes or vessels: pots, pans, clothing; then everything would be burned and destroyed.

While we know that this skin ailment is caused by a spiritual malady, and we learned how to treat the malady, Torah does not tell us the cause of the spiritual malady. For anyone who has ever suffered from an ulcer understands that emotional stress causes physical ailments. Anyone who has suffered from depression understands that emotional stress causes physical ailments such as low energy, lack of sleep etc. So what spiritual sickness that exhibits physical ailments do we learn from the Book of Leviticus? On one hand the Book of Leviticus concerns with the ritual slaughter and laws of the Tabernacle. On the other hand, these laws are based upon the ethical behavior which must exist within human relationships and in our relationship with God. In the Talmudic Tractate of Arichin, which primarily focuses upon the laws of valuations; we learn that the skin ailment is a punishment for the sins of bloodshed, false oaths, sexual immorality, pride, robbery, and selfishness (Arichin 16a). All of these physical occurrences have a spiritual aspect. These occurrences all demonstrate the offender's failure to empathize with the needs of others. It is fascinating to think that in an ideal community, we are not only concerned with our own well-being. We should also be concerned about others as well. Our failure to do so leads to a spiritual sickness. It leads to an artificial sense of self-importance, it leads to a sense of entitlement, it leads to a petty jealousy, it leads to the alienation of others and it eventually leads to erosion of community and society.

By removing the contaminated offender from the community two positive results occur. First the welfare, integrity and holiness of the community are spared from spiritual sickness. This is the primary concern since we fear that God will cease dwelling in a community that becomes spiritually sickened or spiritually dysfunctional. The second positive result is that the contaminated offender has experienced the isolation and concern from others. This is exactly what he/she wrought upon the community with such behavior.

How much of what physically troubles us is stress related? How does stress manifest itself in terms of our physical health? Like stress, we also have spiritual shortcomings. Like stress, our spiritual shortcomings affect our relationships with our loved ones. Does our inability to attain spiritual contentment leave us wondering about others and their lives? Do our spiritual maladies affect our community? The answer is yes. Now the question is what can we do about it? It is ironic but we as a people have taken a very different perspective than what the Torah instructs.  Instead of removing people from the community, many Jewish organization concerned with Kiruv and outreach understand that rather than removing people from the community, perhaps it is time to bring them into the community and give people a sense of belonging.

I Can Hear The Silence Call (John Barlow & Bob Weir -"Saint of Circumstance")

            Several Wednesday evenings ago, my wife and I sat down to watch a medical drama that she enjoys. No sooner had we sat down when our 12 year old came downstairs and joined us. No she wasn’t invited, and normally she becomes uncomfortable with blood and controversial issues. However, on this night, one of the story lines did not involve any blood. So she watched and she asked questions, lots of questions. On this particular episode, a former medical student diagnosed with Lou Gehrig’s disease has checked into the hospital. In the room with him were his parents, his siblings and his closest friends. There was a “good bye” party going on when a doctor and former classmate of the patient walked in and began quieting everybody down. Having looked at the case log, the doctor told her patient and former classmate that there were several very aggressive treatments that would give her friend a little more time. The patient explained that he did not want any such treatment but rather had decided to donate all his organs when his heart stopped beating. No drastic measures were to taken. Instead the healthy organs should be harvested as quickly as possible and donated to those in need. The doctor wouldn’t hear of such a thing and began to argue. The patient looked at his friend the doctor and fired her from his case. Later on as the patient’s mother began having second thoughts about her son’s noble and selfless decision, the doctor came in and started telling the family where each of the son’s organs would be donated. Their son organs would save dozens of lives.  It was a very powerful moment. It became clear that the while there was nothing noble about the humiliation endured as Lou Gehrig's disease slowly saps one of bodily functions, there was something noble in the way that the patient would die. He would die with dignity, and in death he would re-affirm human life.  By the end, she realized that more holy than life was the idea of the “quality” of life. I explained that what made the character in the TV show so powerful was the fact that he less afraid of death than he more afraid of missing out on the opportunity to bring goodness to the world.

This morning we read from Parsha Shemini. The Parsha is comprised of chapters 9,10, and 11 of Sefer Vayikra. In the first chapter of the Parsha, Aaron has now been separated from the camp, and the people for 7 days. He has now become spiritually pure to make offering on behalf of the people to God. He now makes the first public offering on behalf of the people and God accepts it. The second chapter is a narrative that tells us about Aaron’s two eldest sons, Nadav and Avihu. They want to approach god like their father did, however they are not spiritually ready. They offer “strange fire”, and are immediately killed.  Moshe instructs Aaron and his two surviving sons about the appropriate behavior that is necessary when making offerings on behalf of the people. The third chapter of the Parsha discusses all the animals that are permitted and prohibited under the laws of Kashrut.

            Upon the death of Nadav and Avihu, Moshe has to tell his brother Aaron of his son’s death.  Vayomer Moshe El Aharon Hu Asher Diber Adoshem Leimor Bikrovai Ekadesh V’Al P’nei Chol Ha’Am Ekaveid – Moshe said to Aaron: “Of this did God speak, I will be sanctified through those who are closest to me, thus I will be honored by this entire people.” (Lev. 10:3) In as touching and humane a manner as one will ever read, Moshe tells Aaron that his sons have gone to God. While he doesn’t say what they did to deserve being close to God, Moshe suggests a vital theological point in Judaism.  Nadav and Avihu, Aaron’s sons, were eventually destined to become the Kohen Gadol – the High Priest. These young men occupy an important place within society. While we live in a society where we tend to grant important and influential people a looser standard, in Judaism we hold the powerful and respected leaders to a higher standard. God deals stricter with the lapses of the powerful and respected much more so than the common person. In this manner, Moshe tells Aaron the news that his son’s are indeed held to a higher standard and the result is that they can sanctify God in death. While these words may not seem particularly comforting to us, Aaron, the father of the deceased, responds to these deaths in a manner that perhaps seems incredibly foreign to us. Upon hearing the news of his eldest sons’ deaths we learn: Vayidom Aharon – and Aaron was silent (Lev. 10:3). He didn’t cry out, he didn’t protest, but rather remained silent. He accepted Moshe’s words and God’s actions. Then he proceeded to listen to Moshe speak to his remaining two sons as to the appropriate manner in which he and his sons, given their stature and role within the community, must behave. Indeed, they are held to a higher standard.

            We are a nation of priests. We are also held to a different and perhaps a higher standard.  Aaron’s response was one of acceptance and dignity. To respond in this manner requires tremendous strength and faith. We face numerous opportunities in which we demonstrate our faith. We have a lifetime to achieve the strength of dignity to accept what God gives us in life. On this Shabbat, the Shabbat immediately following the Pesach holiday, let us remember how far we have come as former slaves. We are now held to a higher standard of behavior, a standard of Torah, a standard in which we can add holiness to our lives here in life, and not wait until death. So let us have the courage and the strength to add holiness to our lives, just as the medical student doctor chose to do.

Peace,

Rav Yitz