If You Get Confused Listen to the Music Play (Robert Hunter, Jerry Garcia, Billy Kreutzman - "Franklin's Tower)

For the past year, our son has been taking guitar lessons. Sometimes when we listen to him practice, I think to myself that it could be worse – He could have really like the drums rather than the guitar. He has learned the various chords and he has started putting songs with simple chord structures together.  Obviously some music readily lends itself to guitar music and some does not. As my wife listens to our son play basic rock and roll rhythms, simple chords of Bob Dylan, and the rhythm and blues of Chuck Berry and the Beatles; she wonders aloud why he doesn’t learn more modern music. From her perspective, he is probably the only ten year old who wants to play songs sung by Elvis, The Band, The Beatles or Buddy Holly. For her, she worries that he would be a social outcast. To me, he is probably the only ten year old whose musical taste I respect. So it is no wonder that his prime practice time occurs after dinner when I am cleaning up the kitchen. He knows that when he plays while I am cleaning up, that the cleaning up goes faster, it’s less tedious and that I will even sing along with him. He is so smart that he when his mom is preparing Shabbat dinner on a late Friday afternoon, he will play a few Jewish/Israeli songs he has learned. His accompaniment during her preparation makes the process more enjoyable. When I see him playing for his mom, a smile comes across my face. He reminds that although he enjoys playing for his Mom on Friday evenings; it’s definitely not as fun nor as entertaining as playing the music of the Beatles, Dylan, The Band, Buddy Holly and The Grateful Dead, while I clean up.

This week's Parsha is Naso. It covers a variety of topics. First we read that once again, God commands Moshe to count. This time Moshe takes a census of the families in the tribe of Levi. Each family has a very specific role concerning the maintenance of the Mishkan (the Tabernacle). After the census, we are reminded that anyone in contact with a corpse is considered impure and must be removed from the camp for a period of time. We are also told that besides capital punishment, certain crimes towards members of the community are punishable by fines. We read about Sotah, the bitter waters a woman accused of adultery must drink. If she survives the ordeal, then she is innocent. We read about the vow of the Nazir which endures for a period of thirty days. As the day the tabernacle was finally completed, and the final instructions for maintaining spiritual purity within the camp is taught; the Mishkan is finally ready to be used. Its use begins with each leader of each of the twelve tribes bringing gifts for the purpose of dedicating the Mishkan. When the twelfth elder brings his offering, Moshe enters the Mishkan, and it is finally open for business.

Towards the beginning of the Parsha, we read about each Levitical family, their population and their responsibility regarding the maintenance of the Mishkan. We are reminded that unlike eligibility for the army was between the ages of 20-50 years of age; eligibility for Leviim and Mishkan/Temple service was between the ages of 30-50 years old.  Miben Shloshim Shana V’Mala V’Ad Ben Chamishim Shana Kol HaBah La’Avod  Avodat Avoda V’Avodat Masa B”Ohel Moed – From thirty years of age and up, until fifty years of age, everyone who comes to perform the work of service and the work of burden into the Tent of Meeting  -Ohel Moed (4:47). The first part of the verse is perfectly clear; it speaks of the age required to serve. However the second part verse is unclear. What does L’Avod Avoda (perform the work of Service) mean? What does Avodat Masa (the work of burden) mean? Why doesn’t the Torah just say the tasks associated with the Service and the Burden? What exactly is the Service and Burden in this context? Avodah is the generic name of the prescribed “Services” to a particular Priestly family. The Masa service, or the Burden service refers to the Priestly family’s designated part of the Mishkan that they are responsible to carry (the Burden) when Bnai Yisroel takes up its journey. According to Talmud in Arachin 11a and later in Rashi’s commentary, the Avod, the work of the Service or the “work” of the Burden refers to musical accompaniment designed to enhance the Avoda and to facilitate the Masa, the Burden. Musical accompaniment was an example of Hadur Mitzvah, the beautification of the Mitzvah or in another words, the musical accompaniment enhanced the mood of the bringing Korbonot. Music was played while the Leviim had to carry the designated parts of the Mishkan served to facilitate the process. It would be analogous to the African Slaves in the American Ante-Bellum South singing work songs as they toiled for their Master on the plantation. 

While it is a small detail, the text acknowledges two important ideas regarding human nature. First the text acknowledges the understanding that music serves to enhance the primary function of the work, and therefore attempt to eliminate the drudgery of the repetitive nature of the work. Second, music or the acknowledgment of and the creation of music is a human endeavor. By applying this human endeavor to the behavior attached to the workings of the Mishkan and the later the Temple, demonstrates the role that humans play in bringing Holiness to physical realm. It isn’t enough for the Mishkan to serve as God’s dwelling place here on earth. There needs to be a distinctive human element. Bringing offering is for God and the person. But music in this case was strictly for the Leviim. Therefore a distinctively human activity contributed to the holiness of the Mishkan.  The same holds true in our home. Cleaning up can be tedious and real drudgery. However, when our son plays guitar, it makes cleaning up easier. Thankfully, he has my taste in music, so cleaning up isn’t too tedious.

Peace,

            Rav Yitz

Built To Last While Years Roll Past Like Cloudscapes In The Sky (Robert Hunter & Jerry Garcia "Built to Last")

It seems that this has been a week of counting. It seems that this has been a week of counting down towards the end of one phase and the beginning of a new phase. Earlier this week, the TV show “Mad Men” counted down to its final episode.  The Dave Letterman Show has been counting as well. The final show, after more than 6000 shows is scheduled to end on Wednesday.  17000 was the number counted of those who marched in the Walk for Israel Parade here in Toronto.  18000 was the number in attendance for the Tribute to Jerry Garcia “Dear Jerry Concert” at Merriweather Post Pavilion in Maryland.  Two days were the number of days that the grandparents came to visit Toronto to see their grandchildren. 5 were the number of lectures my father gave to his grandchildren and they paid attention.  Yes, all this counting, counting of episodes, counting of shows, counting of supporters of Israel in Toronto, and Deadheads in Maryland, counting of Grandpa’s lectures to his grandchildren all had meaning beyond the numbers themselves. More interesting are the questions that these numbers and acknowledgment of the end of these phases pose. Will there be a noticeable influence in television and television writing as a result of “Mad Men”? More impressive than Dave Letterman’s run of over 6000 shows, is the influence that he had upon a generation of comedians, talk show hosts and our lexicon “Stupid Human Tricks” or “Top Ten” lists. More important that 17000 people marching to support Israel on a beautiful Victoria Day in Toronto is whether those 17000 can influence more people to publicly support Israel. More impressive than 18000 Deadheads attending a Jerry Garcia tribute concert is the influence that Jerry Garcia’s music had upon generations of musicians and whether his music can transcend time. More important that my father lecturing our children on various life issues is whether our children will learn from those talks with Grandpa and remember those lessons in order to lead good lives.

This Shabbat we begin the fourth book of the Torah, Sefer Bemidbar, by reading the first Parsha, Bemidbar. Literally meaning “In the Wilderness”, this fourth book of the Torah resumes the narrative format with B'nai Yisroel preparing to leave the foot of Mount Sinai. For the past year, B'nai Yisroel has essentially camped out at Har Sinai and listened to Moshe and Aharon teach all the laws found in VaYikrah (Leviticus) including Tamei/Tahor –Purity and Impurity, Kodesh – Holiness and Korbonot, sacrificial offerings. Prior to B'nai Yisroel’s embarking on the remainder of its journey a census is required. In fact, Parsha Bemidbar consists of three types of census. The first census counts all men over the age of twenty that come from all the tribes except for the Levites. This first census tells Moshe the size of the B’nai Yisroel’s army as it prepares to make its way into Eretz Canaan.  The second census focuses only upon the Levites. Since this tribes’ sole function is to operate and manage the Mishkan, ascertaining the number of workers in the Mishkan suggests the importance of the Mishkan to the everyday life of the B'nai Yisroel. The third census focuses upon the organizational placement of each tribe around the Mishkan while traveling. Each census has a function and the numbers revealed indicate a superficial sense of preparedness for the mission at hand, whether the size of the army or the size of the Priesthood, or population of each tribe.

After the tribes have been counted and their designated positions around the Ark of the Covenant had been determined; the census of the Levites is set to begin. However just prior to the taking of the Levite Census we read four odd psukim (verses) that begin Chapter 3. V’Eilah Toldot Aharon U’Moshe B’Yom Dibeir Adoshem Et Moshe B’Har Sinai – These are the offspring of Aaron and Moshe on the day Hashem spoke with Moshe at Mt. Sinai. V’’Eilah Shmot Bnai Aharon Habechor Nadav Avihu Elezar V’Itamar – These are the names of sons of Aaron, the firstborn Nadav, Avihu, Elazar and Itamar.  These were the names of the sons of Aaron, the anointed Kohanim whom he inaugurated to minister. Nadav and Avihu died before Hashem when they offered an alien fire before Hashem in the Wilderness of Sinai, and they had no children; but Elazar and Itamar ministered during the lifetime of Aaron, their father.  While there are legitimate questions that one could ask regarding the 3^rd and 4^th verse; the first two offer a valuable lesson regarding influence upon the next generation. Chapter 3 begins by preparing the reader to be reminded of Aaron and Moshe’s sons.  However the next verse only mentions Aaron’s sons. In fact, Moshe’s sons aren’t mentioned here. They won’t mention until the actual census of the Leviim and they will only be mentioned in the context of Moshe’s father Amram. Why does the Torah first tell us that “These are the sons of Aaron and Moshe”; and then just provide the names of Aaron’s sons names? Certainly Aaron is the biological father, why does the Torah suggest that Uncle Moshe is also a “Father” to Aaron’s sons? The Talmud in Tractate Sanhedrin 19b reminds us that for the past year, Moshe has been teaching Aaron’s son’s their priestly responsibilities. While two of Aaron’s son’s did not learn Moshe’s lesson’s particularly well (they died); two of Aaron’s son’s learned their lessons from Uncle Moshe very well. One of the boys will eventually succeed his father, and then his son, will learn and eventually succeed his father. Moshe, in a sense has become the spiritual father to his nephews. The Or HaChayim (Chayim ben Moshe Ibn Attar – 18^th Century Talmudist and Kabbalist) goes a step further. At Sinai, Moshe became a spiritual father to Aaron’s sons since Aaron gave up any possibility of that designation after his role in the episode of the Golden Calf.

The implication is clear. Moshe not only was a father (biologically) to his sons, the grandsons of Amram. Moshe was a figurative father to his nephews and to all of B’nai Yisroel since Moshe taught Torah to the entire community. Over 600,000 received his teaching. As a result, Moshe was a spiritual father to all those preparing to leave Sinai and enter into Eretz Canaan.  More important than the number 600,000 is the fact that Torah continues to have a profound influence throughout the world for generations from Sinai until today. As a result, the actual census taking, the actual counting of the group is a fairly easy endeavor.  A father could have lots of children or very few children. However the influence that father had upon his children, the influence that the teacher had upon her students, the influence that the leader had upon his disciples becomes more important than just the numbers.   

Peace,

Rav Yitz

Hearts of Summer Held in Trust (Robert Hunter & Jerry Garcia "Days Between")

A couple of weeks ago, my wife had to go to Baltimore for work. Thankfully she was outside of Baltimore while it was rioting.  I looked after our kids. Because they are older, 9^th 7^th and 5^th grade respectively, they are a little more independent and can take on a bit more responsibility. During these two days,  while we watched the news during every spare moment; there was a very minor incident during which I had flashback of my father expressing his anger and frustration with me and my sister.  Our son was deeply engrossed in his IPod. He was so engrossed, he didn’t hear me when I asked him to something. I asked once, twice, three times. Then I yelled, but still no answer. I walked over to him, and took the IPod away.  He grew angry with me but at least I had his attention. I explained that he was off the IPod until he could prove that he could listen to instructions, acknowledge that he hear the instructions and then follows the instructions without the IPod obstructing his “listening”, “acknowledging” or “following” capacities. He asked how long would he be without an IPod. I said, a week or two, maybe longer depending upon him.  He looked up and comment that a week or two means he will have it within a day or two certainly “by the time mommy returns.” I hung my head and smiled. His sisters’ eyes lit up. They told him that when Abba says a week or two; it’s a week or two. Each of his sisters told him that he should always trust Abba when it comes to carrying out a punishment.  “Mommy will eventually back down”, they said, but if Abba says it’s “No IPod for a week or two, then trust him - no IPod for a week or two. Our son’s jaw dropped, I smiled, took the IPod, circled the date on the calendar and reminded him that if his ability to listen and follow instructions improved, then he gets the IPod back upon the dated I circled – 10 days later.  Again, I was smiling first because they kids knew me so well, and second because my father taught me well. Only make a punishment that I was willing to carry out.

This week we read the double Parshiot of Behar/BeChukotai; the final two Parshiot of Leviticus. This week we read the double Parsha of Behar/Bechukotai. These final two parshiot offer us insight into another dimension of Holiness- Kedushah. For most of Vayikra (Leviticus), we learned how the Kohen Gadol makes himself holy. We have learned how the individual makes himself/herself holy. We have learned how the entire nation makes itself holy. We have learned how holiness permeates all are physical activities including what we eat, how we treat others and the relationships that may and may not have.  We have learned how we designated holiness in terms of seasons and special occasions. Now we read about the laws in which we acknowledge the holiness of Eretz Canaan Israel. We learn that the Jubilee is similar to Shemitah (the term used to describe the land lying fallow every 7 years) only on a grander scale, leaving the land to lie fallow for a year while it rests. We learn about the Yovel, the Jubilee year and all that it entails in terms of our behavior. Sefer Vayikra concludes with the Torah explaining the rewards for following these and all the commandments that God gave us at Sinai as well as the punishments that would befall us if we fail to observe these commandments.  

                Throughout these two final Parshiot, several future miraculous occurrences are described. First is the Jubilee Year. The miracle described is not the logic of allowing the land to lie fallow for one year. The miracle is the practical implication of the logic of land lying fallow for a full year. In reality it’s not just one year, it’s more than one year. The Harvest occurs after the end of the 6^th year.  There is no harvest for the 7^th year and then we plant in we begin the first year of the next cycle. However we still have to wait for a harvest in that first year of the new cycle. So all the food harvest in year six has to be enough for an extraordinary amount of time. This same miracle occurs in the Yovel year as well.  We have to Trust that the  harvest before Shemitah year, and every seven cycles, the harvest before the Shmitah year and the Yovel year will be large enough to keep everyone fed, rich and poor alike. The second future miraculous occurrence are the rewards/punishment outline in Bechukotai for following the commandments or for casually (b’KeRI) disobeying the commandments. The rewards will be rain in the right time. The punishments will be our dismissal from the land. The land will become unproductive and unable to support us. Like, Shmittah and Yovel, Bnia Yisroel is left having to trust God’s words. 

                The entire book of Leviticus, VaYikra, has been about Holiness and drawing close to God.  When we strive for holiness, in terms of behaving toward our fellow man, or mindful of God’s presence in our lives vis a vis space, time, and the physical realm, we learned that Holiness is a function of our distance from God. The closer we are, the greater Holiness. The further we are from God, the lesser the Holiness. Now Leviticus teaches us one last vital aspect in terms of Holiness. Vayikra reminds us that we must have Trust, we must Trust God. From a practical standpoint we have to trust that the harvest will be large enough to carry B’nai Yisroel through Shmitah and Yovel. We have to trust that there is reward for following rules and punishment for casually disobeying.  Ultimately the concept of Trust cannot be Keri, trust cannot be casual. Rather, our holiness, our ability to be near God is ultimately about trust, Trust in God’ role in the lives of Bnai Yisroel, Trust in our ability to strive towards God and Holiness, our ability to Trust in a process that may or may not defy logic, and our Trust in God’s words, God’s blessings and God’s curses. Therefore, the fundamental nature of the relationship, cannot be Keri; it cannot be casual. If Bnai Yisroel takes its role in the covenant seriously, then Bnai Yisroel will achieve holiness.

                Learning to trust is a learned trait. Learning to Trust the spoken word requires effort from both parties, from the listener as well as the speaker. The speaker must always be prepared to back up the spoken word. The listener must be prepared to accept not only the spoken word but the listener must recognize that the spoken word matches the deed.  Whether it is children and parents or people and God, at some point the relationship boils down to Trust: trust in the presence in our lives, trust that we have the ability to affect the relationship and trust that the relationship cannot be casual for it to be meaningful. After a couple of days alone with my children, they now trust my words and more importantly, they now understand that there is nothing casual about my concern for them nor is there anything casual about the effort required for them to be kind, decent, thoughtful people.

Peace,

Rav Yitz