Now that the Yamim Noraim and the Chagim are nearly complete we can
begin the slow re-entry into the humdrum of routine and the “real world”. Yes,
there remains the conclusion of Sukkot, Shemini Atseret and then Simchat Torah,
but by the time Shabbat begins the routine of Shabbat liturgy returns and with
it the Weekly Parsha. There won’t be any liturgical additions, no additional
torah portions to read, or special haftarot to chant. With the return of a regular and ordinary
Shabbat comes the return of the regular work week, and its regular rhythms of
the mundane and the ordinary. I admit by the end of Sukkot, I am Holiday-ed
out. I yearn for the routine of a regular work week, I long for my children to
have a full week of school, and I excitedly rejoin those who keep up with
current events. For me the most difficult thing about the Holidays is that they
are designed to keep your focus out of the mundane secular world. I actually
like to know what is happening in world. I like to know about mankind’s
successes and failures. I like to know when mankind has follows the Yetzer
HaTov, the good inclination; and the Yetzer Harah, the evil inclination. For
example I need to catch up on what happened regarding Syria and chemical
weapons. The last time I heard about Syria, some were criticizing the President
because he had failed to lead, he consulted Congress and the American people.
Vladimir Putin didn’t consult with anyone. For many, Vladimir Putin exhibited strong
leadership skills and the President did not. Weak American leadership and strong Russian
leadership in the international arena is an idea scares many in the west. It
scares some Americans, it scares some Canadians, and it scares supporters of
Israel. It certainly scares me.
This
morning we begin the Torah from the very beginning in Parsha Breishit. We are
all familiar with the narrative of this Parsha. The first chapter focuses upon
the narrative of creation from God’s perspective. The second chapter focuses
upon the narrative of creation from a humankind perspective. The third chapter
focuses upon Adam and Chava’s disobedience of God, their obedience to the
serpent their partaking of the fruit from the Tree of Knowledge and the
resulting consequences. The Fourth chapter focuses upon the family’s growth,
sibling rivalry as well as fratricide. The fifth chapter focuses upon ten
generations of the family’s genealogy beginning with Adam and Chava and
concluding with Noach and his sons. In the sixth chapter, God expresses
disappointment with mankind’s behavior and God expresses disappointment in his
creation. Emcha Et Ha’Adam Asher
Barati Mei’al Pnai Ha’Adamah – I will blot out mankind whom I have
created from the face of the ground (Gen. 6:7).
Torah
portrays an omnipotent God, and omnipresent God, and omniscient God, throughout
each of the chapters that constitute Parsha Breishit. Yet during the creation
process in the first chapter there is a moment where power and leadership hang
in the balance. Vayomer Elohim Na’Aseh Adam B’Tzalmeinu Kidmuteinu V’Yirdu Vidgat HaYam
U’ve’Of HaShamayim U’Vabeheimah U’vechol Ha’Aretz Uve’Chol HaRemes HaRomeis Al
Ha’Adamah – And God said, Let us make
Man in our image, after Our likeness. They shall rule over the fish of the sea,
the birds of the sky, and the over the animal, the whole earth, and every
creeping thing that creeps upon the earth (Gen. 1:26). The Midrash explains that the creation of
mankind might give the appearance of diminishing both God’s power and the
Ministering Angel’s power. Instead of being right in his desire to create
mankind, God still consulted with the ministering angels. As a result, God and
the Heavenly Court could all take responsibility for the positive or negative
results of that action.
The
lesson in leadership is clear. No matter
the title, or the actual power a leader may have, the issue is always about
making sure that there are those willing to follow. A leader with no followers
is a person who walks alone. Therefore the trick is to be sure to allow others
to take ownership of the mission. No one wants ownership if they are already
alienated. The Ministering Angels had every reason to feel alienated with the
creation of mankind. Essentially Adam v’Chava were ministering angels here.
There were even given the same mission as Ministering Angels. By consulting
with the Ministering Angels, they were no longer alienated. After Adam v’Chava
disobeyed and ate from the tree of knowledge, and Adam v’ Chava became equally
physical as well as spiritual beings; there was even less of a threat. The
point is that these Angels were consulted, they were not dismissed. They were
factored into the creation process not alienated from it.
Peace,
Rav Yitz
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