Life May Be Sweeter For This, I Don't Know, Feels Like It Might Be Alright (Robert Hunter & Jerry Garcia - "Crazy Fingers")

I received some sad news this week. One of my childhood Rabbis, a teacher, a mentor, someone I have always looked up to and frequently sought guidance from, my Rebbe,  was diagnosed with Leukemia. So earlier this week, while bringing our children to visit their grandparents for a few days, I went to visit my Rabbi. He was very tired since he had just underwent a transfusion earlier in the day. Nevertheless, when we spoke, he told me to stop by before returning to Toronto.  He spoke. I listened. He spoke about chemo, he spoke about bone marrow transplants, and he spoke about his wife, his children and his family. Then he began to actually teach. No, we didn’t pick up a daf of Talmud, nor did we look at a pasuk of Torah and then the Rashi. However what he did do was to explain to me how one deals with a life threatening illness and he explained to me what the Torah means when it tells us to choose life.  He explained that there is a process: first shock, then denial, then a deep and dark sadness. Sometimes, depending upon the person, the depth of sadness is simply too great to climb out from. The only way to climb out is with what my Rebbe called the “Ladder of Purpose”. To choose life, he explained, is a conscious choice, an active choice –not passive. Too choose life means to consciously do something each and every day: prayer, study, time spent with loved ones, etc. Choosing life for my Rabbi means going through this process of chemo, transfusion, bone marrow transplants etc., so that he can somehow make it more manageable, more tolerable, for the next person. As a result, he continued, he can’t waste time with negativity. Instead he replaces negativity with lots of humor and he tries spend some time each day in self-reflection because he understands that if he can show others how to deal with this, he has not only chosen life, but he has infused the process with Kedushah, with Holiness.

This Shabbat we begin the second book of the Torah, Sefer Shmot the Book of Exodus, with the Parsha of the same name: Shmot. The first few verses essentially recount the ending of the Book of Genesis. Shmot re-iterates the fact that Yaakov and his sons came to Egypt, Yaakov dies, and the next generation, Yaakov’s sons (including Yosef) pass away. A new king assumes the mantle of power and does not know of Yosef’s great deeds. Instead, the new Pharaoh believed that this foreign population was tantamount to a fifth column. Therefore this tribe must be enslaved in order to prevent their uniting with Egypt’s external enemies. We read about the birth and growth of Moses, and his flight to Midian. We read about his becoming a husband, a shepherd, a father. We learn of his epiphany with the Burning Bush and God’s instructions plan to redeem B’nai Yisroel from slavery and Moshe’s role in the redemptive process.

During this epiphany from Burning Bush, Hashem repeats himself. VaYomer AdoShem Ra’Oh Ra’iti Et Oni Ami Asher B’Mitzrayim V’Et Tza’Aktam Shamati Mipnei Nogshav Ki Yadati Et Macho’av- I have indeed seen the affliction of My People that is in Egypt and I have heard its outcry because of its taskmasters, for I have known of its sufferings. God explains that there will be a redemption and then he will bring his nation to Eretz Canaan. Then in the next pasuk, God continues speaking: V’Atah, Hinei Tza’akat Bnai Yisroel Ba’ah Eilai V’Gam Ra’Iti Et HaLaChatz Asher Mitzrayim LoChatzim Otam – And now, behold! The outcry of the Children of Israel has come to Me, and I have also seen the oppression with which the Egyptians oppress them.  Hashem finishes the epiphany by telling Moshe “I shall sent you to Pharaoh and you shall take My People the Children of Israel out of Egypt. (Ex3:7-10) Why does God repeat God’s self. Certainly the epiphany would have been powerful enough had God said that he saw and heard B’nai Yisroel’s suffering only once. So why repeat? Even with the authority and the force behind the repetition, Moshe’s answer suggests hesitation, humility and later, we discover that Moshe didn’t really want such a difficult task. RaMBan the great 13^th century Spanish commentator, explains that God’s repeating the fact that he has seen and heard the suffering, suggests that the promise made to Avraham was about ready to come to fruition. In a sense, God once again had a purpose in terms of a relationship with his people. They were ready and God was ready.  However, Moshe still needed convincing. Moshe still needed to be infused with a sense of purpose. He needed to understand that had all the necessary spiritual tools to choose a relationship with God, to choose Freedom, to choose Torah and ultimately to choose a life of purpose, infusing life with Kedushah, Holiness.

When I said good-by to my Rebbe, I left his home and wept. As I drove back to Toronto, re-playing his words in my mind, I began asking questions. Was my Rebbe’s drasha (explanation) for his benefit or mine? Why was I so sad?  I came to a few realizations during my three hour drive back to Toronto. He had a sense of purpose. He didn’t shy away from the load that God had dumped upon him.  My tears were because I felt as if I didn’t do anything during the course of my visit to cheer him up. Instead, his words inspired me. He offered me a way to deal with his tsuris. He showed me that despite such deep sadness, that there was humor, hope and a purpose. He was going to make the path smoother and demonstrate to all those, who God Forbid are struck with something awful, how to muster enough courage, humor, hope and strength so that they will have an easier time of it. Please God he should have a Refuah Shleima, a speedy and complete recovery.

Peace,

Rav Yitz

Look Into Any Eyes You Find By You; You Can See Clear To Another Day (Robert Hunter & Phil Lesh - "Box of Rain")

We wouldn’t necessarily know it from the weather, but if anyone has been to the malls they are certainly aware that it is “the most wonderful time of the year”. It is the time of year that the Jews go to Florida, and on one day during this week; eat Chinese food and perhaps go to the movies.  Since we are not going to Florida, our family will have the Chinese food. Our family has one other tradition. On December 24^th, we light a fire and watch It’s a Wonderful Life. One of the themes of It’s a Wonderful Life is that an individual’s life touches many other lives. Sometimes we explicitly affect others’ lives, sometimes we implicitly affect other lives. Perhaps we may never know the extent to which we affect and influence others' lives. However, as George Bailey watches people from his town give a few dollars to help him out of a difficult financial bind, he becomes acutely aware that everything he did, every decision he made, every trial and tribulation, every joyous moment and every difficult moment were necessary parts of his life. All of which allowed him to arrive at this final moment; a moment in which he was able to experience the holiness of an act of Loving Kindness.

 This week’s Parshah, Vayechi is the conclusion of the book of Breishit (Genesis). Because this is the last Parshah of the Sefer B’reishit, we read of the passing of the mantle of power from one generation to the next. Yaakov is 147 years old and it is time for him to bless his children and his grandchildren. To each of his twelve sons, he offers a blessing. To Yosef’s sons, Ephraim and Manasseh, he not only offers a blessing but he reserves the blessing of the first born to the younger brother, Ephraim.  This is fitting. Yaakov also received the blessing reserved for the first born. He also leaves Yosef with one last mission. Yaakov tells Yosef of the covenant that God made with Avraham, Yitzchak and himself. He also made Yosef swear an oath that he would bring him out of Egypt and bury him with his father and grandfather. Yosef accepts this oath. He and his brothers leave Egypt and bury their father. Because the famine remains pervasive throughout the land, they return to Egypt. Now the brothers fear Yosef’s wrath. Although he has not expressed any anger towards them, the brothers believe now that their father is dead; Yosef’s anger will not be contained. First they sent servants to Yosef in order to plead on their behalf. Then the brothers plead to Yosef and prostrate themselves before Yosef. Yosef’s response indicates his maturity, his spiritual contentment and his peace with himself and his environment. Vayomer Aleihem Yosef Al Tirau Ki Hatachat Elohim Ani -“But Joseph said to them, ‘Fear not, for am I instead of God? V’Atem Chashavtem Alai Ra’ah Elohim Chashava L’Tovah L’Ma’An Asah KaYom HaZeh LHaChayot Am Rav - Although you intended me harm, God intended it for good: in order to accomplish, it is as clear as this day, that a vast people be kept alive.  V’Atah Al Tirau Anochi Achalkeil Etchem V’et Tapchem Vayinachem Otam Vayidaber al Libam -So now fear not, I will sustain you and your young ones.’ Thus he comforted them and spoke to their heart.” (Gen: 19-21) Yosef bears no animosity towards his brothers. The tears he shed in last week’s parsha, VaYigash, were genuine. The joy of re-uniting with his family without rancor and bitterness overwhelmed any negative or bitter feelings. Yosef understands and accepts his place. Yosef understands that he had to experience all the tsuris and all the simcha of his life in order to arrive at that point in time and in that manner. Yosef arrived at that moment without bitterness. He chose not to have bitterness. Rather, his faith and sense of self provided enough strength for him to make peace, achieve contentment, and appreciate the path that his life had taken.

It took George Bailey to sink to his lowest point, wishing he “had never been born” in order to understand that by living life, by working hard, by trying to make a difference, he ultimately did. Like most of us, we don’t always get to see how our deeds and actions make a difference to those lives we touch. Like George Bailey, Yosef understood all this. He too had to go through all kinds of difficulty, namely an estrangement from his family for more than twenty years, in order for him to learn the lesson that that everything has to happen in order for us to arrive at this point in time. Both George Bailey and Yosef teach us to try hard, to do our best, never lose faith and don’t allow negative feelings to overwhelm us to the point of becoming embittered souls. Ultimately we need to learn and eventually accept that everything unfolds the way it does in order for us to be here at this moment in time.

Peace,

Rav Yitz

The Soldier, Being Much Too Wise, Strategy Was His Strength, And Not Disaster (Robert Hunter & Jerry Garcia - "Lady With A Fan")

“Can he really win”? “Do you think he can get the nomination?” There is not a Shabbat, nor a Shiur (a class) that I teach, where someone doesn’t ask me that question or some question similar to it. Congregants, students, Shabbat dinner guests; they all wonder about Donald Trump, they wonder what the American public is thinking, and sometimes they find themselves agreeing with some of the things that Trump says. As the resident “American” among our friends, I try to provide some type of insight.  As Trump continues to climb in the polls, it is quite clear that aspects of his message resonate with all types of people from all walks of life. Soon after Trump made his statement about closing the United States to Muslims trying to enter; a previously scheduled trip to Israel and a meeting with Prime Minister Netanyahu was cancelled. It would seem that even Prime Minister Netanyahu, doesn’t want to appear to be endorsing Trump at this time. However with nearly 60% of Republican primary voters agreeing with Trumps idea of keeping Muslims out of the United States; resonates. Why? It seems to me that those supporting Trump, especially after the terrorist attacks in Paris and in San Bernardino, California; believe that some type of cataclysmic conflict with Islam and the West appears inevitable. I don’t necessarily disagree, nor do I think that this clash is a particularly new phenomenon. It happened in the early 8^th century when Charles Martel prevented the Islamic invasion of southern France at a time when Islam swept over North Africa and into Spain. It happened again during the Crusades when, at the urging of the Pope, Christendom was urged to liberated Jerusalem from the Muslims.

This week’s Torah portion is VaYigash.  The confrontation between Yosef and his brothers is about to occur. The Parshah begins with Yehudah approaching his brother Yosef, whom he does not recognize, and pleads for Benjamin’s freedom.  Yosef reveals his identity and the brothers hug and kiss each other. They cry and they forgive each other. Yosef asks about his father’s welfare. The brother’s return to their father, Yaakov, and tell him that Yosef is alive. The brothers add that everyone, the entire clan, should go down to Egypt. So this clan, including: Jacob, the brothers, their wives and children, heads down to Egypt. Yaakov meets Pharaoh. Yosef’s family is given a parcel of land outside of Egypt in a place called Goshen, where they can tend to their flocks. Yaakov is re-united with his beloved Yosef in the land of Goshen.

For the ChaZaL, the Sages of Blessed Memory, the Sages of the Talmud, the confrontation between Yosef, the second most powerful man in Egypt, and Yehudah, the leader of the Yaakov’s sons; the confrontation is much more than just two brothers meeting up after a couple of decades. Remember, Yehudah does not yet know the identity of the man standing before him. For all Yehudah knows, this man, who looks Egyptian, dressed Egyptian, who speaks Egyptian is the embodiment of the most powerful empire and the most dominant culture in the world. The Yalkut Shimoni, a 13^th century compilation of all the Midrash of the entire TaNaCh, clarifies the nature of Yehudah’s “approach” of Yosef. V’Ruach Lo Yavoh Beineihem Eilu Hein HaShvatim; Amru HaMalachim he did not approach as if there was anything between them  rather they [Yehuda and Yosef] were the leaders of tribes and they spoke as kings. These were not individuals. Rather each represented a distinct culture. So when Yehuda tells Yosef “you are like Pharaoh”; he was really telling him that he was as corrupt, and depraved as Pharaoh and those Pharaohs that came before.  This was indeed a cataclysmic clash of two powerful cultures, theologies, and philosophies. As far as Yehudah was concerned, only one would ultimately prevail and if that meant he would give up his life to save his brother in order to prevail then so be it. But before that happens, his brothers would bring chaos to Yosef and the marketplace, much like they did to Shechem all those years before. Yehuda’s approach to Joseph wasn’t humble, it wasn’t’ obsequious with his head down and timid in nature. Rather he approached him as one king to another, unashamed, unabashed, unbowed and undeterred in his mission to get his brother released.

There is something quite admirable about Yehuda. He confronts and he stares down the corrupt evil of Pharaoh’s Egypt. If he is intimidated, he doesn’t show it. For Judah, it doesn’t matter if he is the leader of a family that believes in a divine covenant or the leader of a country, for Judah, he will do everything he can to protect his own. His approach to Yosef was based on strength, his language was based upon strength.  So when I have to explain Donald Trump, I explain it in terms of strength. He speaks in terms of strength, he is not governed by political correctness, a concept that has come to symbolize linguistic weakness. He says what people quietly say to each other. He talks tough. In times of tribulation, confusion, anxiety and fear, people gravitate toward that which appears to embody strength.  For now, at least for 60% of those Republicans most likely to vote in the Republican primary, Trump appears to embody strength. 

Peace,

Rav Yitz