There Are Times When You Can Beckon, There Are Times When You Must Call. (Robert Hunter & Jerry Garcia - "Built To Last")

Our son is studying for Bar Mitzvah. Let’s just say that this has not exactly been a stress free process. As parents, we know that we are not alone. Our son follows a very specific routine designed to aggravate and exhaust us. He has one Bar Mitzvah lesson a week for 45 minutes. The rest of the time he is supposed to practice every day for about 15 minutes. Normally, our son returns from school. As he walks, if one of us happens to be home, we will ask if he has homework. We will remind him that he also needs to spend 15-20 minutes studying for Bar Mitzvah.  “I know, I know,” he says. Then he heads to the kitchen to have a snack. Does he do any work while eating his snack? No, of course not, instead he will be on his phone playing some stupid game. After 10 or 15 minutes. We call out to him to put the phone down, finish up. “Ok, Ok,” he says, ignoring the parent’s first call and continues snacking. Soon after, One of us calls out to him again to start homework or to practice Bar Mitzvah. “In a few minutes, I have to go to the bathroom.” After another ten or fifteen minutes, one of us curiously ascends the stairs, apparently our son decided to read through the entire Sunday New York Times and the New York Times Magazine; he hasn’t left the bathroom. Again, a parent calls out to him. Finally he emerges and now he is aggravated with us because we keep hocking him to do his work and study for his Bar Mitzvah. “Ok, Ok, I’m going, I’m going”. For the next half hour he does his homework. Then we eat dinner. He heads back upstairs, and we call out to him to leave us his phone. He finally finishes the rest of his homework and decides to take a break. After a few minutes we call out to him to study for Bar Mitzvah. He tries to ignore us and for a few minutes he succeeds. Another call up to our son, this calling has a bit of sterner sounding edge to it. Now he claims he is tired. He sits with one of us and he begins his ten to fifteen minutes of Bar Mitzvah practice.

 This week’s Parsha is VaYikra, the first Parsha of the Book of Leviticus, -Sefer VaYikra. Unlike the first book of the Torah, Breishit (Genesis) and the first part of Shmot (Exodus) which was written in a narrative form, and the second Part of Shmot which listed laws as well as the instructions for building the Mishkan (the Tabernacle); the Book of Leviticus focuses upon the Priestly class and their responsibility within Jewish biblical society. Therefore, VaYikra does not focus upon a story, nor laws that are geared towards B’nai Yisroel. Rather the laws are aimed at the Leviim, their responsibilities, the precise manner in which sacrificial offering are made, the requirements for offerings, the requirements for the Leviim as well as the requirements for B’nai Yisroel in order to bring offerings. From Parsha VaYikra and for that matter the entire book, we derive numerous ethical teachings all of which is necessary for a people and a society to achieve a sense of holiness. Perhaps just as important is that we derive the importance that Judaism cannot be just about the “letter of the law” but there must be some ethical value behind the letters. After God “calls” out to Moshe, we read the list and the details concerning Korbonot-sacrifices from the three lettered root Kuf Resh Vet –KaReiV – Approach). Which animals should be sacrificed, how many, for which reason, who is obligated, and how to do it. All of which is designed for the purpose of providing a means for the Kohen and ultimately the people to KaReiV – approach or draw towards the Kadosh Baruch Hu.

 We are familiar with the language that usually appears when Hashem speaks to Moshe. VaYomer Adoshem el Moshe Leimor – Hashem said to Moshe saying; or VaYiDaBeR Adoshem El Moshe Leimor – And Hashem spoke to Moshe saying. Now for the first and perhaps only time, Hashem neither ‘says’ nor “speaks” to Moshe. Instead we read   Vayikrah el Moshe -God called to Moshe (Lev 1:1). ” Imagine, God calling out to a person before speaking. The word “VaYiKRa” ends with a letter that is in smaller font size than the rest of the letters that are found in the Torah. So clearly, this type of VaYiKRa is different than the typical kind of VaYiKRA with all the letters being the same size. Rashi, the 11^th century French vintner and commentator, explains that God speaks in a loud booming voice; a voice that can shatter trees and be heard throughout the world. However this VaYiKRa, was only heard by Moshe. The calling was done so in a loving manner. The diminutive final letter – Aleph; suggests three possibilities.  First, Hashem whispered Moshe’s name in a manner that only Moshe could hear. Second, Moshe was humble enough, as symbolized by the diminutive letter, that his soul was receptive to God’s calling. The result of which Moshe quickly and eagerly responded with Hinneni –“Here I am”.  Third, the word Aleph means learn or train. Moshe Rabeinu needed to learn all that God was about to instruct. Ultimately the desire to learn comes from within, usually in the form of a small voice.

 The other night, when I went upstairs to say goodnight to our son. I sat on the bed and I said that it would be nice if he heard me and mommy from inside of him rather than outside. He wondered what I meant. I explained that part of growing up means that one should know what one should do, or do the right thing. He shouldn’t have to be told over and over again. Being told what to do over and over again, suggests that the person is listening from the outside, listening with his ears.  In that way it wouldn’t sound like hocking; he would be less annoyed, and perhaps even enjoy the Bar Mitzvah training. However doing the right thing, doing the work, training for Bar Mitzvah without being told suggests that he is listening with his soul. It suggests he is responding to the smallest voice calling his name and he responds accordingly. My son hugged me good night. The next day he came home from school and no one had to call out reminding him to study for Bar Mitzvah.

Peace,

Rav Yitz

When All We Ever Wanted Was To Learn And Love And Grow (Robert Hunter & Jerry Garcia - "Days Between")

Last weekend and this weekend millions of and millions of Americans suffering from the exhaustion that is the drama of FBI Investigations, Senate confirmation hearings, Trump-care, alleged collusion with the Russians; found solace and will seek solace from a bunch of university age young men playing basketball. Indeed, for a college basketball fan, these final two weekends in March are a great time of year. Last Thursday sixty-four teams began the tournament and by the end of this weekend, four teams will play for a national championship. It is truly some of the most competitive dramatic and exciting basketball. More importantly it is a wonderful escape from the constant and overwhelming flow of political news out of Trump administration. In order to win the national championship a team must win six games in a row. In order to win these final six games of the season, each individual must put aside his ego, his own individual needs and accept his responsibility and his obligation to the team. Each individual must fulfill his role even more effectively and efficiently than during the games leading up these final six games. Each individual must decide that the common goal of the team is the most important goal.  Everything that can be done to fulfill this goal even if it means diminished personal satisfaction and glory must occur otherwise there is no hope of a championship.

            This week we combine the final two Parshiot, Vayakahel-Pekudie, and complete the Book of Exodus. 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. You will recall that when God gave these instructions to Moshe, God started from the middle of the Mishkan – the Aron and worked out to the walls of the Tent of the Meeting.  When B’nai Yisroel begins the building process, it begins with walls of the Tent, then concludes 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 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 their lack of faith. If viewed as a process, B’nai Yisroel began on the outside of its relationship with God, struggling to connect to God by means of idolatrous behavior.  After repentance, and with the completion of each aspect of the Mishkan and the Ohel Moed; B’nai Yisroel began moving towards the Holy of Holies. They started with the walls of the Tent of the Meeting, and finished with the ark. They started where they were capable and as they continued to spiritually and grow and develop they were able to move to the next aspect until finally concluding with the Aron.

For the vast majority, we approach God in a similar way. As we become inspired, we come to Judaism. As we become motivated, we dedicate a greater portion to God, both in terms of Tzedakah and time. It is very rare when our motivation or dedication comes as a result of a “bolt of lightening” or some existential metaphysical sign or wonder. No, our motivation and dedication is a result of our recognition that there is something missing in our lives. We miss meaning and purposefulness in our lives. We miss contentment in our lives. We miss peace in our lives. Certainly we can be happy without meaning. Certainly we can be happy without contentment. Certainly we can be happy without peace. Why? Happiness is rather fleeting and quite often it is the result of some external factor. Meaning, contentment and peace are ultimately internally influenced and far less fleeting.  Our movement towards God, our movement towards greater observance, is a series of steps. We don’t begin as a Tzaddik observing all mitzvot.  Rather, one mitzvah leads to another, learning leads to more learning which eventually leads to doing.

We learn several vital lessons from these Parshiot. First, we learn that Judaism requires two parties, God and B’nai Yisroel. Both must exist together in a balanced relationship. When God and Torah become so far out of reach, B’nai Yisroel will become alienated and turn to idolatry, such as the Golden Calf, crass materialism, money or some other “God”. When B’nai Yisroel fails to elevate itself in Kedushah, in holiness, then we fail in our dual mission: make our lives more meaningful and spiritual; “be a light among the nations”. However when we enter into a highly participatory and shared communal experience, such as building the Mishkan, or any project or program that we build, we must sacrifice some of our personal needs for the well being of the community. Second, we learn that 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 difficulty of the task. Greater participation makes the experience that much more meaningful and more rewarding. 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

As Well To Count The Angels Dancing On A Pin (John Barlow & Bob Weir -"Weather Report Suite II -Let It Grow")

While celebrating Purim and participating in a festive meal; between platefuls of food and shots of Scotch, a few of the husbands began an interesting conversation. Being the only American at this Purim Seudah, someone asked “why does it appear impossible for the most powerful country in the world to provide universal health care for its citizens?” This was not exactly the question I was prepared for on Purim. I assumed we were would talk about Haman, Mordechai, Esther and Persia. I thought we would talk about The Mentsche on The Bench, or the fact that they read the Megillah in the dugout of the Israel National Baseball Team’s batting practice prior to its game against Cuba. Maybe we would have agreed that it is too bad that Iran didn’t have a baseball team in the World Baseball Classic so that Israel could beat them just like they defeated South Korea, Chinese Tai Pei, and Cuba. No, it appears that when our friends have lots of Scotch and an American sitting at the table they like to take their jabs at the United States, and health care and health insurance seemed to be the topic. Maybe they had been hearing the mantra of Repeal and Replace. Maybe they heard about Trumpcare. Maybe they heard about “exploding premiums”, or that millions of a nation’s poorest will lose their health insurance. Whatever the case, I had to offer an answer. I answered the question with a question. How is health care viewed in all of the other industrialize countries where national coverage exists, including Israel and Canada? Is health care a right of each citizen or is health care a marketplace item like a car, phone, and milk or internet service? If it’s the latter, then each citizen pays (or not) for insurance based upon need and affordability. If it’s the former, then each citizen must accept the premise that he/she pays into a system that helps the greater good. Americans are just beginning to realize that it is advantageous to be part of something bigger than just themselves as their health insurance is about to be eliminated.

This week we read from Parsha Ki Tissa. As mentioned, we are a few weeks away from Pesach; we take note of that by reading the special Maftir Aliyah which focuses upon the Laws of the Red Heifer (Num. 19:1-22). The reason has to with the Pesach Offering. The ashes of the Red Heifer were sprinkled such that all of B’nai Yisroel would be deemed as purified and therefore able to bring the Pesach offering. Parsha Ki Tissa is divided into several parts. The first part being the commanded to take a census of the population and collect a half shekel for each person counted. The second part is the final blue prints for the Mishkan, the spices that are to be used, as well as the oil that is to be processed prior to burning. 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 of this national project. 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 of from the people.  The next part 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 HaBrit – the 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.

There are many powerful moments, and deep theological issues raised in this Parsha. Certainly it seems that the Census has very little to do with the rest of the Parsha. Yet the Census and the Machatzit HaSHakel, the half Shekel tax, is vital. V’Natnu Eish Kofeir Nafsho L’Adoshem Bifkod Otam V’Lo Yiheyeh Bahem Negef Bifkod Otam – Every man shall give Hashem atonement for his soul when counting them, so that there will not be plague among them when counting them. Zeh Yitnu Kol HaOveir Al Hapkudim Machatzit HaSHekel B’Shekel HaKodesh Esrim Geirah  HaShekel Machatzit HaShekel Trumah La’Adoshem – This shall they give, everyone who passes through the census, a half shekel of the sacred shekel, the shekel is twenty geira, half a shekel as a portion to HaSHem (Ex. 30:12-13). It is not enough to just take a census by counting people as “one, two three…” Counting in such a manner merely relegates the individual to a numbered status. However contributing something, in this case a half shekel, the individual is not relegated to the status of number, but rather a contributor, an equal contributor to a cause like the next person. Poor or wealthy, it doesn’t matter. Everyone contributed the same amount. As a result everyone had an equal stake in the welfare of the community and the maintenance of the Mishkan. By casting individual gain and personal interest aside, and instead focusing upon the welfare of the entire community, every individual’s spiritual merit is merged into every other individual’s spiritual merit; the community becomes unified and thus able to withstand divine judgment and retribution.

            Certainly none of us takes great joy in watching our hard-earned income leave our pockets and go to the Federal government in order to pay for a variety of goods and services including health insurance. However, living in Toronto; I hear the criticism of Canadian Health Care and American Health Care. Canadian society seems so much more civil. The federal government makes transfer payments to the Province, a payroll deduction tax contributes to funding OHIP as does a percentage of income tax. Everyone contributes because everyone derives a benefit. As a result, the linkage between citizenry and the social fabric of society is strengthened. Thousands of years ago, Moses understood this with the Machatzit HaShekel as a way of financing the Mishkan. Nowadays every industrialized country including Israel and Canada understand this importance of making a commitment to its citizens. Hopefully the leaders south of the border can figure it out, despite President Trump’s tweet: “nobody knew that health care could be so complicated!”

Peace,

Rav Yitz