Once In A While You Get Shown The Light In The Strangest Of Places If You Look At It Right (Robert Hunter & Jerry Garcia - "Scarlet Begonias")

During the rush of getting children ready for camp, shopping for camp, packing for camp, and the thousands of things that we parents do in sending our children to camp, my attention was not only upon my kids and getting them ready for camp. My attention and my focus had turned westward towards Santa Clara, California, on the outskirts of San Francisco. And then began drifting eastward towards Chicago’s Soldier Field Stadium. While I physically was and will be unable to physically be in either of those locations, friends will be there and I certainly will be there via the internet as I watch the last five concerts that the Grateful Dead perform. The Santa Clara shows occurred early in the week and the Chicago Shows will occur over the July 4^th weekend. My children sensed that I was distracted and wondered why. So on Saturday night and again on Monday, I made my kids sit down with me and watch two Grateful Dead concerts streaming onto my computer.  While it wasn’t exactly like being there and soaking in the “scene”; for my kids it would have to do.  They heard songs played that until then only existed on my I pod; they listened to lyrics that were far more interesting than the stuff they listen to. They watched grown men a few of whom are nearly their grandfather’s age, a few of whom are approximately my age play music; entertain a 100,000 people each night. They saw people in the audience their sister’s age, in their early twenties, their parents' age and approaching their grandparents' age, dancing and having a great time.  Our kids started to dance and watch.  All the stress of running around getting ready for camp, all their anxiety about camp, soon left us. For a little while, no one had a care, no one had a concern; there was only the moment.  During the intermission, the kids were getting ready for bed and they comment on how much they liked the concert and the music. They noticed that they were enjoying the moment, that they were in the moment. Ever the Rabbi and the father, I explained that that is exactly how it is supposed to be when performing and observing Mitzvot. We are supposed to be in the moment, for however long that moment lasts. I may last as long as lighting Shabbat Candles or it may last as long as sitting in shul on Shabbat morning. The object is to enjoy and celebrate that moment just like they did during the first set.

This Shabbat we read from Parsha Balak. B’nai Yisroel has arrived on the eastern shore of the Jordan River and are waiting to enter into the Eretz Canaan. Balak, the king of Moab and the tribe of Midian have heard of B’nai Yisroel's recent victories against the Edomites and the Amalekites, and they are scared. Realizing that warfare doesn’t work against B’nai Yisroel, Balak decides to invoke the spiritual world and figures that a curse would have a better result. So Balak hires Balaam to curse B’nai Yisroel. On three separate occasions, Balaam tries to curse B’nai Yisroel as he had been hired to do. However with each attempt to curse comes a blessing. Well needless to say, Balak is infuriated as he realizes that no prophet, no soothsayer is capable of cursing Israel. Rather, the only way to defeat Israel is to lure them away from their values, their behavior, and their study of Torah.

The Talmudic sages, and the Meforshim, the classical medieval commentators including Rashi, explain that Balaam was a prophet. He was described as the Moshe of his people, the Midianites and the Moabites.  When messengers of Balak try to hire him on behalf of Balak to curse B'nai Yisroel, he explicitly states that they should remain with him until Yidabeir Hashem Eilai – God speaks to me. Indeed, God speaks to Balaam, but he ignores God. He eventually accepts Balak’s offer and heads off on his donkey towards where B'nai Yisroel have made camp.  Along the way, the donkey stops walking sensing that something is wrong. An angel of God is standing in the way wielding a sword. Balaam urges the donkey forward, but the donkey won’t move and in fact speaks to Balaam. Finally during the surreal moment of a man speaking to a donkey urging it to move forward, the Torah tells us VaYiGaL Adoshem et Einei Balaam VaYar et Malach Hashem Nitzav BaDerech V’Charbo Shlufa B’Yado VaYikot VaYishtachu L’Apav – Then Hashem uncovered Balaam’s eyes and he saw the angel of Hashem standing on the road with this sward drawn in his hand. He bowed his head and prostrated himself on his face (Num 22:31). If Balaam was described as a prophet, doesn’t that imply that his eyes are already “uncovered” meaning he always has access to the spiritual world? Prior to his journey, Balaam already told the messengers that God would visit him and indeed, God did visit him. Clearly Balaam has knowledge of God and even knows that he enjoys a certain degree of access since he knows when he will be visited. Yet here, his own donkey could see what Balaam could not see without the help of God uncovering his eyes. Rambam, Rabbi Moses Ben Maimon (a 13^th Century Spanish doctor, commentator of Torah, Talmud and Philosopher) clarifies this apparent contradiction.  Balaam was a sorcerer and not a prophet.  The prophecies and blessing that he offered later on behalf of B’nai Yisroel was a temporary aberration that God granted him only to bless Israel. Upon his return, we never hear of Balaam offering prophecy again.  But for one brief moment, he transcended his own base existence and existence and experienced something transcendent.

People, who are perceived to be incredibly religious, observant or spiritual, yearn to hear God, and experience God’s presence like those who might be perceived to be less so. Such people would probably be jealous of Balaam.  Yet Balaam teaches us all something about being able to achieve those transcendent moments. First it can happen to anyone.  Second, we need to be open to possibility of transcendence, the possibility of being in a moment, not as a base physical being, but as a spiritual being. It can happened while riding a donkey, it can happen during a Grateful Dead concert, it can happen while celebrating Shabbat, or in any act of kindness towards another.  Watching my kids sing and dance, and see the worry and anxiety leave their faces;  reminded me of seeing the Grateful Dead 30 years before  singing, dancing and having the anxiety and worries leave me.

Peace

Rav Yitz

Ain't No Time To Hate, Barely Time To Wait, What I Want To Know, Where Does The Time Go (Robert Hunter & Jerry Garcia - "Uncle John's Band")

Like millions of people in North America, my family and I saw the news about Nine African Americans gunned down in the Charleston AME Church during a Bible study session. We watched the authorities arrest a 22 year old, misguided racist young man. We watched the news of his arraignment. Then we watched something truly amazing, some would even call it miraculous. South Carolina law permits victim’s statements in certain criminal court proceedings, a product of the victims’ rights movement of recent decades. While these statement don’t usually occur during something as mundane as a bond hearing; in this case, many of the victims’ families decided to exercise their right to make a statement.  Then something truly miraculous occurred. Family members of the victims said that they forgave Dylan Roof for the heinous racially motivated terrorist act that he perpetrated. They told him that hatred will never solve anything, they told him to repent, they prayed that God should have mercy upon his soul, and then they forgave him again.  These people, who have every right to be angry, refused to be consumed by anger. The family members of those murdered, many of whom remembered the murder of four African American girls a Little Rock Church more than 50 years ago, have every reason to hate White people. Yet they refused to be consumed by hatred. The congregation of the AME Church, who lost its Minister and 8 other Parishioners, who watched race riots occur in Baltimore and Ferguson; could have instigated a race riot in Charleston. Yet they refused to be consumed by the irrational raw emotions of laws caused by violent death. Rather, the congregants of AME Church along with many other churches both black and white, gathered together, held hands together, prayed together, remained calm together,  mourned together prayed for a better tomorrow based on racial tolerance together. As we watched this unfold over the past several days and Charleston became something very different than the stereotypical racist Southern city; it seemed that the lessons over the past fifty years, and the lessons of the past fifty weeks and the lessons of the past fifty days have been learned.

This week we read from Parsha Chukkat. This Shabbat we read from Parsha Chukkat. Chukkat begins by telling us the Law for the Red Heifer. The Priest who prepares the mixture of water and the Red Heifer's burnt ashes will render the entire nation spiritually pure; but the mixture will render him impure. A brief narrative concerning the death of Miriam, the lack of water and B’nai Yisroel’s resulting anxiety and lack of faith leads to the issuance of another test of faith in the Wilderness. Moshe and Aaron don’t know what to do; so God tells them: Kach et HaMateh v’Hakhaeil Et Ha’Edah Ata v’Aharon Achicha v’Dibartem El HaSela L’Eineihem V’Natan Meimav V’Hotzeitah Lahem Mayim Min HaSela V’Hishkita et HaEidah v’Et B’Iram – Hashem spoke to Moshe saying: Take the staff and gather together the assembly, you and Aaron your brother, and speak to the rock before their eyes that it shall give its waters. You shall bring forth for them water from the rock and give drink to the assembly and to their animals (Num. 20:8). Instead of following instructions, Moshe succumbed to his anger and hit the rock with his staff. Indeed water came out, the people drank, but Moshe and Aharon were punished. Aharon died and Moshe learned that he would not be able to enter into Eretz Canaan. As B’nai Yisroel resumes its wandering, they are attacked by Amalek. As a result, B’nai Yisroel are force to go around the heart of Amalek territory. The people complain to Moshe again. They try to seek permission from the Sihon, the King of the Amorites, to pass through Amorite territory. Sihon denies his permission and B’nai Yisroel attacks and eventually defeats the Amorites. Og King of Bashan tries to prevent B’nai Yisroel from marching through his land, B’nai Yisroel, with the help of Hashem, defeat King Og and his army.  The Parsha concludes with B’nai Yisroel settling on the Plains of Moab on the eastern side of the Jordan poised to enter into Canaan.

After the decree of the Law of the Red Heifer, the Torah begins a new narrative, a narrative about Miriam’s death, a lack of water, B’nai Yisroel’s complaint and God’s response. Rashi comments on the first Pasuk of Chapter 20.  Eidah Shleim – the congregation is complete (whole). Sh’Kavar Meitu Metai Midbar, V’Ilu Parsho L’Chayim (Tanchuma) – All those of the generation that left Egypt that was supposed to die have died in the wilderness, and all those who are alive at this point are supposed to enter into Eretz Canaan.  From this point on, the Torah records the final year of B’nai’ Yisroel’s time in the wilderness.  So 38 years have transpired from the first chapter of the Parsha to the second chapter of the Parsha. Yet in 38 years, a generation that didn’t really know slavery, which only knew that God provided food and water, a generation that didn’t have do anything except learn Moshe’s Torah begin to sound like their parents and perhaps their grandparents. Yes Moshe disobeys God by hitting the rock rather than talk to the rock. However Moshe frustration might have been a result of the fact that he expected this generation to know better, to have more faith in God, more trust in God, more of sense of purpose in terms of its relationship with God.  Sadly, after thirty eight years, our ancestors, this time, a generation born to freedom, still had work to do Vis a Vis its relationship to God. Yes they came a long way since their parents were slaves, but they still had a long way to go in terms of trust in God, faith in God, and a confidence that Hashem would not abandons his chosen people.

While Judaism doesn’t believe in Original Sin, there is no questions that the Talmudic Sages look at the events of the Golden Calf, and the events of the Spies, as the Original Sin of the a generation that Judaism will always struggle with. Both of these sins were results of its lack of faith in Hashem, a lack of trust in Hashem, and an inability to appreciate that inherent to a covenant with Hashem is a sense of partnership. Historians of the United States suggest that slavery was America’s original sin. Each American generation is forced to deal with this sin, and deal with racism. Some generations take a step back and regress, but some move society forward. All too often we witness a regression which reminds us that our soul has within it certain very base, mundane qualities. However there are other times when we witness a step forward, and we are reminded that within our soul is something divine and holy, something that inspires to strive for sanctity and holiness.

Peace

Rav Yitz

The People Might Know, But The People Don't Care ( Robert Hunter & Jerry Garcia - "Black Peter")

It has been an exciting week in Toronto. For a while, the city was buzzing about its baseball team. The Blue Jays reeled off 12 straight victories before losing three games in a row to the N. Y. Mets. The Women’s World Cup began and Canada and the United States are winning the matches they are supposed to in order to get to the next round. Hockey enthusiasts were rewarded with 6 close and exciting even if another year has come and gone without Lord Stanley’s cup residing with Toronto’s beloved Maple Leafs. Yet for all that excitement, our home experienced some very real turmoil. My wife comes from San Francisco, and while she is not at all a sports enthusiast, when her home team is playing for a championship, well we all get kind of excited. My wife love all things Israel. She loves the food, loves the music, loves the cities, and loves the people. Yes, if it was up to her, we would have made Aliyah the day after we were married. For the past week, my wife’s hometown basketball team, the Golden State Warriors have been vying for the NBA championship against the Cleveland Cavaliers. Normally, this should not have caused any turmoil for my wife as she should have been completely supportive of her hometown team. Always the one to stir the proverbial pot, I shared some vital information about the Cleveland coach: David Blatt. First I told her that he went to Princeton University (I remember him in college). That bit of information certainly did not impress her. Then I revealed that he is Jewish. My wife’s interest was piqued. Yet she still could not be swayed about rooting for her Golden State Warriors. Then I shared the last bits of information. First, he played professional ball in Israel for several years. Second he coached Maccabi Tel Aviv for many years. Third he married an Israeli girl and made Aliyah.  Well my wife still cheered for her hometown team but she also was cheering for the “Israeli” coach. The series was fascinating to watch. One team had the best player on the planet LeBron James, and otherwise played undermanned as two of their starters were injured. The other team, Golden State, played as a team and didn’t rely only upon one player to do everything even though it had the league MVP in Stephen Curry.  Needless to say the better team beat the better individual. As heroic as the individual was in his efforts to carry the team, he understood that a championship is a collective success and losing the championship is a collective defeat.

This week's Parsha is Korach. Korach was a relative of Moshe's. They both came from the tribe of Levi. Korach questioned Moshe's authority. He did not do this during a private meeting between individuals. Rather, Korach gathered 250 supporters, and then publicly challenged Moshe. Moshe tried to keep peace within the community, but to no avail. A divine test is administered, and Korach and his supporters fail. The earth swallows them up. However God is angry and a plague falls upon the people. God speaks to Aaron and binds Aaron's line even closer to the rest of the tribe of Levi, and Korach's family. In a sense, they now have greater reliance upon one another. "Also your brethren the tribe of Levi, the tribe of your father, shall you draw near with you, and they shall be joined to you….. (Num. 18:2-7). 

Normally, as part of our modern perspective, we disapprove of communal punishment. Even B’nai Yisroel considered it unfair as they raise their concern to God. "Ha'Ish Echad Yechtah v'Al Kol Ha'Edah Tiktzof- shall one man's sin, and you be angry with the entire assembly?" (Num. 16:22). The answer is yes, there are times when communal punishment is most effective.  Rabbi Shimon Bar Yochai explained this verse with the following analogy. "A man on a ship took a drill and began to drill a hole under his own seat. When his companion asked him 'Why are you doing this?' he replied, 'Why should it bother you? Am I not drilling only under my own seat?' His companions look at him incredulously:  'But the water will rise up and flood the ship for all of us!' (Leviticus Rabbah 4:6). A community is a combination of symbiotic relationships. For B'nai Israel that symbiotic relationship was manifest in the role that each tribe played within the community. That symbiotic relationship was also manifest in Amcha's (the nation's) desire for God to dwell among it. If anything threatened God's dwelling among the nation, then the threat must be removed. Such a threat was removed from the camp in the previous Parsha when the man was corporally punished for violating the Sabbath when he was picking up sticks during the Sabbath Day. During that episode the community was not punished because the community did not follow the individual’s behavior, in fact the “community” was offended by the behavior and brought the issue to Moshe. However here in the rebellion of Korach, and even in the narrative of the Twelve Spies, the community stayed silent and passive. Their silence was condoning the behavior.

What do we learn from Korach's rebellion, and the ensuing communal punishment? First, we learn that a community cannot be polarized and hope to survive. That was the reason Korach was punished in the first place. Second, we learn that a community and its leadership must share in a common vision. Third, there must be room for disagreements to take place. There must be room to ask questions. Questions must be asked, and disagreements must arise and be dealt with in a way that focuses upon the welfare of the community, the welfare of the team and not the glory of the individual. Korach's demise demonstrates that questions and disagreements can never occur under false pretenses, arrogance, or in a self-serving manner.

Shabbat Shalom,

Rav Yitz