Tuesday, February 25, 2014

The Time Has Come To Weigh Those Things (Robert Hunter & Jerry Garcia - "Althea")



Two of our daughters, (8th grader and 6th grade), are on the middle school basketball team. After weeks of practice, they had their first game earlier this week. Our older daughter played for the team last year. For our younger daughter, this was the first time she had played organized basketball.  As a father, and as someone who played college basketball, (albeit Division III), I have no dreams of grandeur. I have no fantasy that my girls would be heavily recruited out of Toronto by the University of Connecticut Women’s Basketball team. I am pretty sure that neither of my daughters will receive a full scholarship to play basketball at U Conn. Still, I have a healthy respect for how the game should be played.  I feel compelled to review with them after practices and after games.  So after their first game in which they lost by 18 points and they walked off the court dejected, I pulled them aside and brought them back onto the court. There, on the court, for the next few minutes, I reviewed a couple of things with them, things that they were aware of while playing in the game.  The next morning, we reviewed a couple of other concepts that each had become aware of after experiencing the game.  My daughters commented that they received more coaching, more instruction, and learned more in the few minutes that I spent with them, than all the weeks of practice with their coach. John Wooden I am not. However, it seemed to me that after engaging an event, there is an opportunity to take stock, review, and learn from the experience in order to improve for the next time.

            This week's Parsha is Pekudei. It is the last Parsha of Sefer Shmot. The Parsha provides us with an accounting of all the material that used for the Mishkan. The Parsha tell us all that Bezazel and Oholiab had done while inspired by God and their art. We derive this idea of "taking stock" from the first Pasuk. Eilah F'kudei Ha'Mishkan Ha'Eidut Asher Pukad Al Pi Moshe Avodat Ha'Leviim - These are the countings of the Tabernacle, the Tabernacle of Testimony, which was reckoned at Moshe's bidding (Ex.38:21). What follows is essentially a ledger of all materials that were used in the Mishkan's construction.  What follows is essentially a ledger of the order in which Bezazel, Oholiab, and B'nai Yisroel used these materials and actually constructed the Mishkan. Why do we need this accounting? We have been reading about the Mishkan for the last four Parshiot. However it was not until now, when Moshe and B'nai Yisroel were able to look back at the process and see exactly how far along they have come. Think about it. For  a lengthy period of time,  B'nai Yisroel, as told to us in the Torah, had experienced an individual, communal and spiritual revolution. They watched Ten Plagues destroy Egypt, fled Egypt, and experienced the miracle of the Crossing of the Yam Suf. They witnessed the revelation at Sinai, received the Ten Commandments, panicked and built the Golden Calf. They began the T'shuvah process by bringing a half Shekel as a means of expressing atonement. They willingly brought their precious jewels and raw materials for the construction of the Mishkan. They came together as a community and they successfully constructed "God's dwelling place."

Certainly there were specific events that we would deem as vitally important, including the actual exodus from Egypt, the Crossing of the Reed Sea, and the Revelation at Sinai. However, in each of these three pivotal moments, B'nai Yisroel behaved as individuals. During each of these three pivotal moments, one could argue that B'nai Yisroel was more reactive than proactive. After the Tenth Plague, following God's direct command, B'nai Yisroel left Egypt. After God opened the Reed Sea, B'nai Yisroel began to cross it. It is the Midrash that explains that B'nai Yisroel took the first steps into the water prior to God's miracle. Even the Revelation at Sinai was a more reactive experience than a pro-active one. Even the Golden Calf fiasco could be argued as B'nai Yisroel's response to the fact that Moshe delayed his descent from the mountain. However Tshuva, and last week's Parsha's explanation that B'nai Yisroel brought its offerings willingly, suggests that B'nai Yisroel took a more pro-active role in the construction of the Mishkan. Constructing and completing the Mishkan, for this generation was perhaps its greatest achievement. They were finally, at least for the time being, pure of soul and pure of heart. They understood what it meant to be a community, a holy community, and the Mishkan was an expression of that. Therefore when B'nai Yisroel completed this transition to “people-hood” culminating in the completion of the Mishkan; it makes sense that an accounting of the Mishkan's construction would occur.

  From Moshe's "accounting", we learn something very important about human nature. As individuals, as part of a team and as part of community;  we need to do Cheshbon HaNefesh, an accounting of our souls. While it is certainly important to do Cheshbon HaNefesh at prescribed times with the community (Yom Kippur for example); it is also vital that we engage in this process when we have survived and successfully or unsuccessfully navigated through transition. These transitions and changes are not necessarily confined to lifecycle events or the calendar but as a part of life in general. Parsha Pekudei teaches us that we must possess the self-awareness to step back and look back at the process and own it, and if it is appropriate, mourn it, celebrate it, or learn from it. The result is that when the time comes for the next project, (The Holy Temple), the next national endeavor (Bnai Yisroel’s entry in to the land of Israel),  or the next basketball game, those participating will  know how to do it better. I suppose that is what good coaches and leaders are supposed to do; prepare the team for the next game, the next obstacle and the next test.

Peace,
Rav Yitz

Tuesday, February 18, 2014

You're Lost Sailor You've Been Too Long At Sea (John Barlow & Bob Weir - "Lost Sailor")



           The Winter Olympics have been all the talk in our house. The Olympics have also been about the only thing on our television as well. Among the most fascinating aspects of the Olympics has been watching my children watch the various events. Certainly they have been exposed to a myriad of sports. My son cannot wait to start doing the snow board half-pike course. Seriously though, our children were amazed when they heard the story about the Canadian Men’s speed skater give up his place in a particular event and gave his spot to a teammate that had a better chance of winning a medal. That speed skater’s sacrifice proved prophetic as the teammate earned a medal. Our children were in awe of this selfless act, they were in awe of placing the team before the individual. They were in awe of all those hours of practice and the opportunity to shine replaced by the opportunity for the team to earn a medal. We talked about the importance of placing the team before the individual as well as the joy of being part of something greater than just individual goals.
This week’s Pasha is Vayakahel. 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. We recall that when God gave these instructions to Moshe, God started from the middle of the structure (the holiest point of the structure) and worked out towards the outer walls of the structure. God gave instructions beginning with the building of the Aron (the Ark), and concluding with the walls of the Tent of the Meeting. When B’nai Yisroel begins the building process, they begin with walls of the Tent, and then conclude 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 to 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). By participating in this constructive process, everyone had an opportunity to repent for the sin of the Golden Calf and for its lack of faith. First, B’nai Yisroel began on the fringes with its idolatrous activity. Then, and after Bnai Yisroel repented, it began moving towards the Holy of Holies. First they built the walls of the Tent of the Meeting; then the altar, and, finally, the Holy of Holies.
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. B’nai Yisroel, like any team, shared in the task’s difficulty. Greater participation made the experience that much more meaningful. When the experience is more meaningful, then the reward will be greater. 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.

Peace,
Rav Yitz

Tuesday, February 11, 2014

Stones Fall From My Eyes Instead of Tears ( Robert Hunter & Jerry Garcia - "Black Muddy Water")



Whenever I return home from work or when I return home from having been at shul all day on Shabbat; there is always a moment of trepidation. Will I walk into a tidy and neat home or will I walk into a chaotic mess.  Sometimes my children will casually warn me not to go into their rooms and that they will clean their rooms in a little while.  I know there is a mess in their room. I just don’t know how big of a mess.  I go upstairs to my room, and on the way, since I can’t help myself; I peek into their room. What I see is unbelievable, impossible and mind boggling. It’s not just a mess.  I know what a mess is; a “mess” would already suggest a state of tidiness. No, this is NOT a mess; this is as if Hurricane Katrina blew through. Their rooms look like the Delta House from the movie “Animal House”.  From deep inside my gut I can feel my frustration growing. I mean they actually have to work hard to get their bedrooms this disgusting. I yell their names and tell them to get upstairs right away and start cleaning up.  There are no excuses, nor explanations that can pacify my frustration.  I wonder how their description could have been so inaccurate, as I realize that my frustration has more to do with that inaccuracy as opposed to the actual mess in their room.
This week we read from Parsha Ki Tissa. A census of the population is taken by collecting a half shekel for each person.  God then designates two men, Betzalel ben Uri from the tribe of Judah and Ahaliav ben Achisamach from the tribe of Dan to be the Master Builder and Designer to begin the construction of the Mishkan. God re-iterates the commandment of the Shabbat and reminds Moshe that anyone who violates it will be put to death and his/her soul will be cut off from the people.  Bnai Yisroel commits the sin of the Eigel Zahav (Golden Calf): they built and then worshipped an idol. God wants to wipe out the people but Moshe urges God to reconsider. Moshe then descends the mountain and becomes just as upset as God, and he throws down the Shnei Luchot HaBritthe Two Tablets of the Covenant. After a day or two when calm has been restored, Moshe re-ascends the mountain in order to pray for national forgiveness. Moshe then has an opportunity to experience another personal revelation even more powerful than the Burning Bush; Moshe has the opportunity to witness God’s passing before him. Dictated by God, Moshe chisels the Aseret Diberot into two new Tablets. He then goes back down the mountain. This time he descends with light and glory of God emanating from him.
Among the less than appealing qualities that Moshe Rabeinu possessed was his temper. Nowhere was Moshe’s temper more on display than the moment he actually saw Bnai Yisroel’s behavior around the Egel Zahav (Golden Calf).  VaYehi Ka’Asher Karav El HaMaChaneh - And it came to pass as he approached the camp VaYar et HaEigel Um’Cholot,  and saw the calf and dancing, VaYiChar Af Moshe VaYashleich MiYaDav et HaLuChot that Moshe’s anger burned and he hurled the tablets from his hands VaYashbeir Otam Tachat HaHar and shattered them at the foot of the mountain. (32:19). The reality was that HaShem already told Moshe that Bnai Yisroel Asu Lahem Eigel MaSeicha – had already build for themselves a molten calf, VaYishtachavu Loand they bowed to; VaYizbechu Loand they made sacrifices to it. (32:7-8). So if Moshe had already been told about Bnai Yisroel’s deplorable behavior, why did Moshe throw the Aseret Dibrot and shattered them upon the ground? There must have been a discrepancy between what Hashem told Moshe and the reality that Moshe saw upon his descent from the mountain. Rav Ovadia Sforno, the great Italian Renaissance commentator explains that the glaring difference was the fact that Moshe saw Bnai Yisroel dancing.  “He saw that they were reveling in their iniquity…It was this that aroused Moses’ anger and made him despair of being able to remedy matters and spur them to repent and become worthy of the tablets. “ It was not the making of the Golden Calf that led to Moshe’s anger, Hashem already told Moshe. Rather he was infuriated at their subsequent conduct, the dancing, and the absence of any remorse on their part. This led Moshe to despair and ultimately frustration and anger.
The words that Moshe heard from HaShem did not prepare him from witnessing the subsequent attitude. Moshe was told that Bnai Yisroel built a golden calf, and they bowed to it and made offerings to it. These are factual statements. Seeing them dance before the Golden Calf offered insight into their attitude. My children tell me their room is a mess while they are watching television. They don’t run upstairs to try to fix the situation, rather they continue watching television or playing on their IPod as if their words and plan to clean it up later are sufficient.  The dancing indicated that Bnai Yisroel didn’t seem to care about their relationship with God. Rather they were concerned with revelry of the moment. For my children, it seemed that they didn’t care about their environment nor did they care for their own belongings.  No I didn’t have two tablets to throw upon the ground in order to get their attention. Instead, the threat of no television, no computer and no IPod was motivation enough.
            Peace,
            Rav Yitz

Monday, February 3, 2014

Clergymen In Uniform (Bob Dylan - "When I Paint My Masterpiece")



            This past Sunday was Super Bowl Sunday. Frankly I think our daughters were more excited for the halftime show with Bruno Mars as opposed to the game. After about ten minutes, our son grew bored (as did most of the rest of the viewing public) and he waited eagerly for the halftime show as well. Whenever my children sit with me and watch a sporting event, I am asked to identify each team by the color of their respective jersey. This game was somewhat different. Since they watched some of the pregame, they quickly learned about the teams and their corresponding jerseys. So instead of being asked which team was which; our daughters displayed some maturity. Each one picked a team to cheer.  No, they did not choose the team because they were familiar with players or coaches. Nor they did not pick a team because they knew that Denver had the best offense and Seattle had the best defense. Nor did they pick a team because they had some emotional attachment to Denver or Seattle. As mature as they may be, my daughters reminded me, that at the end of the day, they are two sweet girls who know very little about football and care even less about football. They only thing they knew and cared about were the colors and patterns of the teams’ uniforms. They knew if they liked the orange or green.

            This week’s parshah, Teztzaveh, is about the clothing, the external beauty and magnificence of the Kohen Gadol, the High Priest. This week’s Parsha is all about dress codes, and looking appropriate. God explains to Moshe that both Aaron and his sons must go through a seven-day consecration ceremony. This ceremony consists of the priests wearing Bigdei Kahuna (Priestly clothes), and offering a sheep sacrifice every morning and afternoon. Besides this, a meal offering (grains) and a libation offering (wine) must accompany the sheep sacrifices. Keep in mind that the slaughtering of animals and then burning of these sacrifices will definitely cause a stench. Since air freshener in aerosol cans did not yet exist, God reminds Moshe that another altar must be built. This altar is for incense, which is to be burned all day and every day during this seven- day period.

            It seems kind of odd. Imagine getting all dressed up in a beautiful Chanel, or Armani suit in order to do lawn work, slaughter animals, or build a fire? The clothing doesn’t seem to be appropriate for the activity. It would appear that the Kohen Gadol might be a bit overdressed. Imagine the cleaning bills? So, why does God tell Moshe V’Asitah Vigdei Kodesh L’Aharon Achichah l’Chavod U’letifaret- and you shall make vestments of sanctity for Aaron your brother for glory and splendor. (Ex 28:2). The Parsha spends a lot of time describing gowns, turbans breastplates, forehead plates and tunics. Clearly the Torah considers these garments as sacred. Only the Priest can wear these garments, and only at the time of making sacrifices. These were very expensive glorious looking clothes to be used for sacrificing animals, sprinkling blood, and burning the sacrifice. The Kohen worked in the Mishkan, the place where God would dwell. Everything associated with the Mishkan must reflect the fact that God dwells there. Like a king’s palace reflects royalty, those who serve in the king’s court would also dress appropriately no matter the type of person. The Sefer HaChinuch explains that the magnificence and beauty also served to inspire awe in the hearts of all who came, and as a result, they were drawn closer to God. Anything that looked less than “beautiful” would be out of place. This explains why the Priest did not have a cleaning bill. Once the clothes became soiled they were replace by new garments.

            Is Parsha Tetzaveh really teaching us that clothes make the man?  We learn that all this magnificence and beauty is in the context of the Priest serving God. We learn that all this magnificence and beauty is in the context of the Priest performing sacrifices to God, on behalf of themselves and the community. A relationship with God, who dwells among us, is based upon the creation of Zman Kodesh (holy Time) and Makom Kodesh (holy space). The holy place was the Mishkan, the Tabernacle and later the Bet HaMikdash, The Holy Temple. Following the destruction of the Temple, the Bet Midrash, (House of Learning), and Shul, (Synagogue), and even our own homes have become Holy Places. The holy time is Shabbat, the three times a day when we pray,  when we study Torah, when we light candles, and when we celebrate Holidays, or even the private moments between husbands and wives. Beauty and magnificence only serve to enhance this holy time and holy space. Beauty for its own sake, like cheering on a team because of the colors and patterns, is a rather empty and fleeting experience. Rather, the more time and energy we invest, the more we learn and celebrate those moments and in that space, the more meaningful the sacred time and space becomes.

Peace,
Rav Yitz