Believe It If You Need It Or Leave It If You Dare - (Robert Hunter & Phil Lesh - "Box of Rain")

Earlier this week, an anniversary of sorts came and went with minimal or no coverage on either the network new or cable newscasts. My kids heard about it in school. My wife heard about it at her job and I heard about it from a congregant of mine who was asked to participate. The 70^th anniversary of the liberation of Auschwitz took place earlier this week. Of course there was a ceremony. However Russian leader Putin did not attend. Stephen Spielberg, Treasury Secretary Jack Lew (an orthodox Jew), hundreds of survivors, representatives from various European nations, Israel, and Rabbis and priests all attended. The History Channel marked the occasion by showing the movie “Schindler’s List”. As our children talked about the Liberation of Auschwitz, they spoke of the Soviets arrival and what they saw, they talked about the evil perpetrated by the Nazis, they talked about the rising anti-Semitism in Europe, suggesting that it seems as if the world hasn’t learned very much since those awful days. One of our kids even raised the great theological question regarding God’s presence during such awful days and even during these difficult times amid the rising anti-Semitism in Europe. I asked them if that meant that God stopped performing miracles well before WWII and hasn’t really performed any for many decades.  All three stopped eating and needed to think hard. They commented that my question was confusing. I offered my own opinion and told them that it wasn’t confusing at all; rather it depended upon how we look at a miracle. I reminded them that many of the older members of our community are survivors. One gentleman both a survivor of Auschwitz and Dachau has been invited to participate in the 70 anniversary of the liberation of Dachau, and he plans to attend. He, like many of my congregants are the embodiment of miracles and God’s presence in everyday life. I explained that survival was a miracle. Why some survived and many did not, should only re-affirm that miracles were and are an everyday occurrence. We need the right perspective in order to see and appreciate those miracles.

This Shabbat we read from Parsha Beshallach. It is also known as Shabbat Shira (Shabbat of Songs) because of the "songs" or prose in both the Parsha, Beshallach, and in the Haftarah. In the Parsha Beshallach, B'nai Yisroel finally leaves Egypt. Pharaoh sends them out and they hurriedly leave. Three days later, B'nai Yisroel arrives at the Yam Suf, the Reed Sea, which is along the Mediterranean coast. With Pharaoh's army behind them, and the Sea in front, B'nai Yisroel is trapped. Then the sea opens up, B'nai Yisroel crosses through and arrives safely on the other side. The Egyptian army gets caught in the sea - bed as the waters comes crashing down. Out of joy and relief, B'nai Yisroel composes Shirat HaYam, the Song of the Sea. No sooner are they finished celebrating, then they begin complaining about the lack of water and food. God provides water and Manna. However, B'nai Yisroel is still not safe. Now they are attacked by the indigenous tribe, the Amalekites. B'nai Yisroel must put aside its hunger and thirst and fight for their lives. They do, and they are victorious. The Parsha ends with God commanding Moshe to blot out the very existence of the Amalekites.

Miracles are constant throughout the Parsha. From the crossing of the Yam Suf, obtaining fresh sweet water when the tree is put into the bitter waters, arriving at Elim where there were twelve springs of water and seventy date palms; having Manna provided for them beginning now and continuing everyday (except the Sabbath) for fort years, receiving fresh meat in the form of quail, deriving water from the rock, to defeating the Amalekites; one could understand that B’nai Yisroel was the recipient of numerous miracles. However, prior to each miracle, we read about B’nai Yisroel’s wavering faith in God and in this new relationship. We read of their complaints, we read of their desire to return to Egypt. HaMibli Ein Kvarim B’Mitzrayim L’Kachtanu LaMut BaMidbar – Is it because there are no graves in Egypt that you have taken us to die in the Wilderness (Ex. 14:11).  Mi Yitein MuTeinu B’Yad Hashem B’Eretz Mitzrayim BShivteinu Al Sir HaBasar B’Achleinu Lechem LaSovah – If only we had died by the hand of Hashem in the land of Egypt, as we sat by the pots of meat, when we ate bread until we were full…(16:3). It seems that B’nai Yisroel is ungrateful, or like a child learning about ‘object permanence’ and dealing with separation anxiety, B’nai Yisroel only feels God’s presence and protection when a miracle takes place. Otherwise, God appears to have abandoned them. It seems that no matter how many miracles God performs, B’nai Yisroel continues to lack faith in God and in a future based upon freedom. Certainly B’nai Yisroel does not perceive miracles as small daily events but rather large events.

The HaKetav V’haKabbala, (Rabbi Tzi Mecklenburg a 19^th century German commentator)  explains that B’nai Yisroel needed to be tested not for God’s sake; but rather for their sake. B’nai Yisroel had to learn how to acquire faith. “The text means that I shall bring you to prove yourselves, to demonstrate whether you have already attained a state of absolute faith or not. The trial involved is activating the potential faith of the believer is invaluable.” For the HaKetav V’HaKabbala, surviving the experience is the miracle and as such that should bring one to faith. Yet we know many survivors lost faith. Did those who survived and lost faith in God not see the miracle of their own survival? Did they see miracles before? No there are no simple answers to our children’s very deep questions regarding God’s presence during the Holocaust, and the miracle of survival. As parents, we are left teaching our children that if they are lucky enough to experience a miracle, then that should be impetus enough to take another step closer to living a life of Mitzvot. Then we remind them that they need to learn how to find miracles in the smallest of places as well as the biggest of places.

Peace,

Rav Yitz

Wait A Minute, Watch What You're Doing With Your Time (Jerry Garcia - "Cream Puff War")

This past week has been particularly tense in our home. Our daughters have been preparing for their mid- term exams. Every night I have returned from a full day of work to study with my daughters and help them with their preparations: one in Talmud and one in Samuel II.  At one point, one daughter sat at one end of the dining room table and one daughter sat at the other and I went back and forth reading with them, discussing with them, and explaining the text to them.  Each night and each morning, the refrain was the same: “There just isn’t enough time,” or “It’s so unfair that I have exams one day after another”. There statements reflected their growing frustration over their lack of control. Their schedules were not within their control. Time did not belong to them. Suddenly, the concept of time, as embodied by their schedules belonged to those who scheduled their respective mid-term exams. By extension, my time didn’t belong to me, it was allocated to my daughters in order to help them study.

This week's Parsha is Bo.  The ten plagues culminate with locusts, darkness and finally the killing of the first born. On the night of the last plague, God instructs Moshe to tell B'nai Yisroel to recognize and observe Rosh Chodesh, the first day of each month. God instructs Moshe to tell B’nai Yisroel to slaughter a lamb for each family. The blood should be painted onto the door- post. The sacrificed lamb must be completely eaten that night with no leftovers.  The command continues with God instructing Moshe to reiterate this story to the children of each family. The Parsha concludes with the command to sanctify the first born, remember this night, remember what God did for B'nai Yisroel, and how B'nai Yisroel eventually returned to the land.

This is perhaps the first Parsha in which God we read of more than one commandment.  Prior to this Parsha, maybe three of the 613 Mitzvot could be derived from all of B’reishit (The Book of Genesis) and the first two Parshiot of Shmot. Now we read both narrative as well as commandments. While the commandment that focus specifically upon Pesach, the commandments such as Korbonot shel Pesach (Passover Sacrifice), eating the Passover Sacrifice, completely finish eating the Passover Sacrifice, eating Matzah, removing the leaven, prohibiting the uncircumcised from eating the Passover Sacrifice, the prohibitions of eating leaven and seeing leaven and owning leaven, sanctifying the firstborn, redeeming the firstborn and recounting Yetziat Mitzrayim, the Exodus from Egypt to name a few. However the first Mitzvah, the first commandment that God tells Moshe, Aharon and B’nai Yisroel does not explicitly focus upon the Exodus but rather upon time and keeping track of time. VaYomer Adoshem el Moshe V’el Aharon B’Eretz Mitzrayim Leimor Hashem said to Moshe and Aharon in the Land of Egypt, saying: HaChodesh HaZeh Lachem Rosh Chodeshim Rishon Hu Lachem L’Chadshei HaShana: This month shall be for you the beginning of the months, it shall be for you the first of the months of the year. (Ex 12:1-2) Certainly all the Mitzvot that follow this commandment, those that focus specifically upon the Exodus, warrant God’s speaking to Moshe and Aharon.        

From a narrative perspective, it makes sense that the Torah tells us that these commandments were issued while they were still in Egypt; B’nai Yisroel had not yet actually left Egypt but rather were making their final preparations. Why is the first commandment issued focused upon counting? This month will be the beginning of months; it will be the first month of the year? How will they know when the next month of begins? Sefer HaChinuch, a 13^th century text written by Pinchas ben Aharon HaLevi of Barcelona clarifies this issue. Sefer HaCHinuch (the Book of Education) lists all 613 Mitzvot in order of appearance and corresponding to each Parshah. Also the author provides a moral and philosophical explanation of each commandment.  Regarding the commandment This month shall be for you the beginning of the months, it shall be for you the first of the months of the year, Sefer HaChinuch says Klomar K’SheTiru CHidosha Shel L’Vana Tikb’u Lachem Rosh Chodesh In other words, when you see the renewal of the moon, you will establish for yourselves the beginning of the month O Afilu Lo Tiruha MiKeivan Shi R’Uyahn L’Heiraot Al Pi HaCHesbon HamKubal – or even if you do not see it , once it is due to be seen according to the accepted reckoning. So the moon’s cycle will serve as the indicator of the beginning and end of a month.  M’SHarshei Mitzvah Zo K’dei Shya’asu Yisroel Moadei HaShem BizMaNaM – At the root of this precept lies the purpose that the Israelites should keep the holy days of the Eternal Lord at their proper times… Before God gives instructions about how to observe the Exodus, these soon to be former slaves must be able to control time, or observe time so that they will know the right time to observe God’s festivals.

            The first step towards freedom is to observe the passage of time, mark the passage of time, and declare the right time to observe time bound commandments. Until now, the master, Egypt, told the slaves when to wake up, when to sleep, when to work and when to eat. Now, these former slavers will have to establish their own schedule and keep their own calendar. Of course this schedule and this calendar must be for a higher purpose. It cannot be a schedule or a calendar in which there is nothing but rather it must be filled with opportunities to engage and celebrate what is to be free; free to serve God.  Yes, my daughters are tired and frustrated. They appreciate that they have been enslaved to the mid-term exam schedule. They also know that this schedule, this sense of a “loss of control” or that “time is not their”; is a valuable lesson. Even within that schedule, they learn how to find moments of time, time that belongs to them. After all they have the freedom to determine the time they choose to invest in studying and preparing for each exam.

Peace,

Rav Yitz

More Than This I Will Not Ask, Faced With Mysteries Dark And Vast (Robert Hunter & Jerry Garcia - "Terrapin Station")

For the past week, our children have suddenly taken great interest in the world outside of their friends and those social dramas. Rather their focus of their attention has shifted overseas: to Paris and to Israel.  The questions have been thoughtful and we have been brutally honest with them while simultaneously re-assuring them of their safety. Their questions have focused upon questions regarding terrorism, Jihad, Paris, radical Islam, freedom of speech, satire, Charlie Hebdo and what all this has to do with Anti-Semitism and a kosher grocery store. One of our children then asked the million dollar question. What possible connection is there between a magazine that draws political cartoons of Mohammed (in what some consider to be an insulting manner) and Jews shopping in their preparation for Shabbat dinner? For some reason after our daughter asked the question, everyone turned to me. It was a very good question and very insightful. I explained that the Anti-Semitism these terrorist displayed had everything to do with their hatred of Israel and all Jews and Jewish symbols are always connected to Israel. However Anti–Semitism goes hand in hand with the terrorist targeting a political satire magazine because Judaism is predicated upon free speech. The two most significant books for the Jewish people is the Written Law, Torah, and the Oral Law, The Talmud.  Jewish learning, which some might say has been the secret to the Jewish people’s 3000 year survival, is predicated upon the asking questions, looking for answers, asking more difficult, provocative and challenging questions, and exploring all types of possibilities, in order to arrive at an answer. Sometimes, even the Sages of the Talmud, reply “Teiku” – there is no answer and the question stands for another generation to explore and determine a possible answer.  This is a big deal because it admits that we might not have all the answers or that we might not even be entitle to the answers. Terrorist, and fundamentalists, Jews, Christians and Muslim fundamentalists hate that, Jihadists hate that. They need answers to their questions. More importantly the only answers that they are willing to accept are those answers that fit into their little box.  Our children understood what I was implying. Sometimes answers don’t fit into a nice neat little package. If you have to resort to terrorism and violence then the box is broken, the philosophy is rotten.

This week we read from Parsha Va’Eira. This Shabbat we read Parsha Va’Eira. In this Parshah, God reassures Moshe after Pharaoh and mocked and dismissed both he and Aharon. God explains the plan to Moshe that Pharaoh’s heart will be hardened after each plague but eventually Pharaoh will capitulate. God explains the various stages of redemption. The plagues begin. We are supposed to understand that each of these first seven plagues is more severe than the previous plague: Blood, Frogs, Lice, Wild Beasts, Animal plague, Boils, Hail. Moshe requests that Pharaoh allows B’nai Yisroel to worship God for three days, Pharaoh sometimes acquiesces sometimes he doesn’t. Sometimes he asks Moshe to pray on his behalf and sometimes he doesn’t. One thing is clear, that whenever Pharaoh gets his way (a plague ceases), something that would clearly indicate the power of God, Pharaoh acts almost like a child. He returns to his arrogant self-centered nature. Finally at the very end of the Parsha, after the plague of Hail has devastated the land and killed anything that was outside, Pharaoh expresses the evolution of his belief system.

Two men, Moshe and Pharaoh experience a type of revelation. Moshe is told by God, “Ani Adoshem VaEira el Avraham El Yitzchak v’ El Yaakov B’Eil Shaddai U’Shmi Adoshem Lo Nodati LaHem – I am Hashem, I appeared to Abraham, to Isaac, and to Jacob as El Shaddai, but with My Name Hashem, I did not make Myself known to them (Ex. 6:2) With Sign and Wonder, with each plague, God wanted Egypt to know exactly who God is.  V’Yadu Mitzrayim Ki Ani Adoshem, BinToti et Yadi Al Mitzrayim V’Hotzeiti et Bnai Yisroel MiTocham – And Egypt Shall know that I am Hashem, when I stretch out My hand over Egypt; and I shall take the Children of Israel out from among them (Ex. 7:5). With each ensuing plague, Pharaoh and Egypt will experience God, They will experience something very different than what fits their current theological system. In both cases, a revelation occurs. For Moshe, his revelation assumes questions.  Why did you, Hashem, reveal yourself one way to Abraham Isaac and Jacob, and another way to me? For Pharaoh, the embodiment of a system that did not permit questions, the revelation was much more absolute, and stark. Pharaoh’s revelation, his experience with God is on very stark and black and white. This is the God of a particular people that is not to be enslaved. Future enslavement will mean future plagues and suffering.

Make no mistake the terrorists, the Jihadist bring pain and suffering to the innocent. No words of comfort or consolation mitigate the terror of what happened in Paris and what will happen the next time in some other location. The only consolation I offer my children is the absolute certainty that I have that the Jihadist system, the radical fundamentalist Muslim belief system is utterly broken and beyond repair.  Each imam, each cleric that calls for his followers to wipe out symbols of Judaism, and symbols of western liberal democratic ideals has a flawed system that will eventually destroy itself. No we don’t need to feel badly for them. Maybe we just need to need to give them a push to get to the end game a bit quicker. Watching more than 3 million Charlie Hebdo Magazines be printed and sold in response to last week’s shootings is a step in the right direction. Seeing people return to the Parisian kosher supermarket and living life is a step in the right direction.

Peace,

Rav Yitz