With Its Words Of A Life That Could Almost Be True (John Barlow & Bob Weir - "Black Throated Wind")

An incredibly powerful and teachable moment came and went this week in, of all places, West Virginia. West Virginia was the sight of the Boy Scouts quadrennial jamboree. In the past, it is been an opportunity for the Presidents to speak to 40,000 boys (all of whom are below the voting age) to speak to young people about the importance of civic responsibility, the role of Boy Scouts in developing boys to become good citizens, and affording these boys a common bond that transcends regional, ethnic, cultural and socio economic positions. For the past 80 years it has been an opportunity for leaders to transcend politics, transcend partisanship, and offer words that inspire, educate and guide a future generation towards the importance of law, country and responsibility. Needless to say, parents of boy scouts were not very pleased by the words spoken earlier this week. Rather than words that inspired, educated, and gave powerful meaning to the role of the Boy Scouts as vital part of the fabric of civil behavior, rather than hear words about the importance of what the Boy Scouts were doing at the Jamboree, they listened to leader of the free world talk about himself, his election victory, and the lack of loyalty in his cabinet. Words that were supposed to be for the Boy Scouts, became words about and for the President.

This week’s Parsha is Devarim, which is the first Parsha of the Book of Deuteronomy or Sefer Devarim. Moshe recounts in very wide brushstrokes, the experience of the generation that fled Egypt. Very few details are given. In fact Moshe begins the story at the foot of Sinai; however, the name is changed from Sinai to Horev. In his recounting, Moshe speaks as a participant in this national experience not in the third person, as was presented in the Books of Exodus, Leviticus and Numbers. This is quite different from the Moshe we have seen. Until now he spoke as a prophet. God spoke to him and he spoke to B'nai Yisroel. Now Moshe displays a certain amount of freedom as he shares the experiences of past from his perspective. Parsha Devarim is the introductory Parsha to Moshe’s formal teaching of the Torah to this new generation. Moshe begins with a history lesson beginning with the most recent events and working backwards to the Exodus. Moshe Rabeinu, now only a few weeks from the moment of his death, imparts his teaching and his wisdom upon B’nai Yisroel like a dying grandparent or parent would to his/her children.  This re-telling or repetition of history and laws to a new generation inspired the Talmudic Sages to call Sefer Devarim (The Book of Words- Deuteronomy) the Mishnah Torah or the repetition of the Torah.

The Parsha, and the Book of Devarim begins with a narrative statement.  Eilah HaDevarim Asher Diber Moshe El B’nai Yisroel B’Eiver Yarden-These are the words that Moshe Spoke to all Israel, on the other side of the Jordan…(Deut. 1:1) For the next 5 versus, the Torah’s text is in the third person narrative form in which a time and place are clarified. Finally, beginning with verse 6, the third person narrative shifts to Moshe’s words.  What follows in Moshe's teaching and Moshe’s repetition of the Torah embodies tradition. Moshe’s teaching and his repetition of the Torah, exemplifies every parent’s responsibility to strengthen the child’s connection to Judaism, to Torah, and to God. Why do we need to be told that for five verses, Moses’ words will be arriving shortly? Since there are no wasted words in Torah, why don’t the words Eilah Devarim appear immediately before Moshe begins speaking? The Or HaChaim, Chaim Ibn Attar (1696-1743), was a leading Moroccan Rabbinic Commentator of his day, explained that the word Eilah implies “only” and is therefore restrictive and separates that which came before from that which follows. The words that came before this are God’s the words that follow this Eilah are Moshe’s and are of his own volition.  Citing the Talmud in Tractate Megillah 31, we are reminded that Moshe personally recorded the curses and admonitions in this book and even the legislation which he repeats he does so voluntarily; not because he was commanded to do so.  The first five narrative verses clarify time and space  as Moshe’s words are about to follow because we might conclude that just as Moshe felt free to say what he wants here in Devarim, he might have felt free to say what he wanted in the previous books of the Torah. “Only these words” that Moshe spoke of his own volition. Here was Moshe Rabeinu, the elder statesman, the individual that unquestionably had the closes relationship with God, speaking before the younger generation. He speaks to them about their connection to their past, he speaks to them about their ancestors, their heroic deeds and their backsliding. He speaks to them about a covenant, he speaks to them about the inheriting the land of Canaan.  Moshe begins the process, with his words, to connect the present generation to past generations and to connect this present generation to the original covenant that God made with the Patriarchs, Moshe, and B’nai Yisroel at Sinai.

One of the roles of leadership is to speak to people in a way that binds the people and the community together. They can be bound together through a common experience (either positive or negative), a shared history, or a common purpose. All of “these words” would transcend differences and make individuals part of something much bigger and more meaningful. So when a leader is afforded the opportunity to present Eilah HaDevarim only these words to young people that could inspire, educate and motivate and instead uses “Eilah HaDevarim” only these words; words about himself and serve himself. Such a lost opportunity teaches us the power and the importance of words.

Peace,

Rav Yitz

Lately It Occurs To Me What A Long Strange Trip It's Been (Robert Hunter, Phil Lesh, Bob Weir, & Jerry Garcia - "Truckin"

          We just celebrated our son’s Hanachat Tefillin at his camp. We are four weeks away from his Bar Mitzvah. Hopefully our son has managed to find time each day to study his Torah Portion and his Haftarah; but I doubt it. The one person who has been working almost as hard as him has been his mother. She has done all the planning. She figured out how to make sure that we have a spot at the Kotel (The Wall) so that our son can read from the Torah; she called the restaurant and figured out a menu, she made arrangements with the synagogue in Efrat, and that was before she left for camp at the end of June.  When we have spoken during here five weeks at camp; she has also made arrangements for hikes, for site seeing and for various tours. What I have done in preparation for our son’s Bar Mitzvah? I guess I have thought a lot about what our son’s Bar Mitzvah means to me, to my family. I can’t help but think about my Bar Mitzvah decades and decades ago. I can’t help but think of my journey.  I can’t help but think of the people that were so influential in my life, for guiding me, for teaching me, for molding me into the person I am. Indeed, I have become acutely aware of the journey that I have taken and my family has taken. I am also acutely aware that our son will soon begin his own type of journey.

This morning we read from Parsha Matot/Masei. These are the final two parshiot of Sefer BaMidbar (Book of Numbers).  Like the end of most books, these parshiot tie up numerous loose ends. It ties up the loose ends of the narrative such as how to deal with the Midianites following episode with Pinchas, the daughters of Tzelophchad and issues of inheritance, as well as the borders of Eretz Canaan, and the Cities of Refuge. All these final issues must be dealt with since, from a narrative perspective, Bnai Israel is spiritually and physically ready to cross the Yarden River and enter into Eretz Canaan. Bnai Yisroel is about to realize the Brit, the covenant that God made with the Avot: Avraham, Yiztchak and Yaakov.

Whenever an individual, a group, a community or a people stand on the precipice of a realized goal; looking back upon the journey only makes sense. We look back upon the journey for a variety of reasons. First we look back upon the journey in sheer wonderment; we cannot believe we have traveled so far and finally achieved. Second, we look back upon the journey in order to provide context and meaning for all those who joined in the journey towards the middle or the end. Third, we look back upon the journey as a series of opportunities that were necessary in order to realize the stated goal. Fourth, and perhaps in the case of the current war with Hezbollah and Hamas, we look back at our journey and decide that perhaps it is time to finally end the journey.  Eilah Masei V’nai Yisroel Asher Yatzu M’Eretz Mitztrayim L'tzivotam  B’Yad Moshe v’Aharon – These are the journeys of the Children of Israel, who went forth from the Land of Egypt according to the legions under the hand of Moshe and Aharon … V’Eilah Maseihem L’Motzaheihem – And these are the their journeys according to their departures. (Num. 33:1-2) God commanded Moshe to keep a record of their travels according to their Maseihem - destination. A destination suggests anticipation and positive expectations. Remembering destinations suggests minimal hardship, minimal travails, no issues nor problems. Moshe also kept a record of their travels based upon Motzaheihem their departures. When we are forced to depart; we tend to feel badly, we tend to focus upon hardships and difficulties, including murmuring, complaining and challenging Moses’ authority. Now that B'nai Yisroel stands on the brink of entering Eretz Canaan, all the experiences, both positive and negative gave B'nai Yisroel an opportunity to learn Faith.  The journey and all that was experienced during that 40-year journey was necessary in order to arrive at this point in time.

Yes my wife and I are both dealing with our youngest child; our only son’s becoming a Bar Mitzvah.  My wife is focused upon a destination. Since I am the only other person in our family that had a Bar Mitzvah, I can’t help but think of my father and my grandfather. I can’t help but think of the enormous influence that they each played in my life. I only hope that I am as positive an influence on my son as my father and grandfather was upon me.

Peace,

Rav Yitz

Wonder Who Will Water All The Children Of The Garden (Robert Hunter, Phil Lesh & Jerry Garcia - "St. Stephen")

It was an interesting week for fathers and sons and succession this week. It was interesting watching the relationship between the older generation and the younger generation. The week began with Donald Trump Jr. getting into a bit of hot water when seemed to try a bit too hard to help his father with the aid of a Russian Lawyer. While that story continue to be examined and its many layers peeled away there was another father/son moment that occurred early in the week as well. There is no baseball this week due to the All Star game that occurred on Tuesday night. However on Monday night Major League Baseball held its annual home run derby. Eight players were selected. One of players selected was a 21 year old phenom from the Los Angeles Dodgers, named Cody Bellinger. His father, Clay Bellinger, was a former baseball player with a fairly non-descript career primarily as a bench player. Yet on Monday night, there was dad throwing baseballs to his son as the son tried to hit the ball out of the park. In the a particularly touching moment, at the end of the first round, which Cody won; father and son met between the pitcher’s mound and home plate and hugged. When I was younger, as a boy, a teenager and even a young man; it is a hug that my father and my grandfather gave me. It is a hug that I have given my son.  The final father son moment of the week did not make the news, the political talk shows, ESPN or the sports section.  It is approximately five weeks before our son’s Bar Mitzvah. At this point, some say a month and some say two months, the Bar Mitzvah boy puts on his tefillin without making the corresponding blessing. This putting on the tefillin for the first time in front of his community is known as HaNachat Tefillin. So I drove down to camp, and we put on our tefillin together along with his camp community. I had been showing him prior to his leaving for camp, but now we put our tefillin together, sat together and davened together. When we finished, I hugged my son. Although he is nearing his 13^th birthday, the hug felt different than when he was younger. Perhaps he is just growing up.

This Shabbat we read from Parsha Pinchas. The first few Psukim of the Parsha are a direct continuation of the previous Parsha: Balak. There is no elapse of time in the narrative. Parsha Balak concludes with a plague upon Bnai Yisroel for its worship of Moabite/Midianite god, Baal Peor. Aaron’s son Pinchas zealously acts by killing Zimri from the tribe of Shimon and Cozbi the Midianite woman. God tells Moshe to reward Pinchas for his behavior by giving him the Brit Shalom, the Covenant of Peace. This covenant is only for Pinchas and his descendants. Keeping in mind that B’nai Yisroel has now concluded it 40 years of wandering in the wilderness and are poised upon the eastern bank of the Jordan River; a new census is taken. Just like we needed to know how many left Egypt, we now need to know how many will enter into Eretz Canaan. After the census is taken Moshe must judge a legal case concerning the laws of inheritance when a man has only daughters. This brief narrative is about the “Daughters of Tzelophchad”. Following this narrative, God commands Moshe to teach the new generation the laws for time bound offerings including the Shabbat offering, the Rosh Chodesh offering, the offerings for the Shelosh Regalim (Three Pilgrimage Festivals etc).

             God also tells Moshe Rabeinu that his time as leader and in fact his life is quickly drawing to a close and that he should put his affairs in order (27:12-18). Given the opportunity this incredible opportunity to put his affairs in order, the most glaring concern that Moshe has is publicly naming and endorsing his successor. Yifkod Adoshem Elokai Haruchot L’Chol Basar Ish Al Ha’Eidah. May Hashem, God of the spirits of all flesh, appoint a man over the assembly, Asher Yeitzei Lifneihem va’Asher Yavo Lifneihem Va’Asher Yevieim V’Lo Tiheyeh Adat Adoshem Katzon Asher Ein Lahem Roeh –who shall go out before them and come in before them, who shall take them out and bring them in; and let the assembly of Hashem not be like sheep that have no shepherd. (27:16-17). Indeed God makes a choice. The question is: why didn’t Moshe just nominate Joshua using the language of the two Psukim and invoking the qualities enumerated in these two psukim?

 It seems that maybe Moshe was hoping for a different answer.  Bemidbar Rabbah, the Talmudic Sages commentary on the book of Bemidbar, makes the following comment: What prompted Moshe to make this request immediately after the chapter dealing with the laws of inheritance? Since the daughters of Tzelophchad inherited their father, Moshe said: Now is the time to make my claims. If daughters inherit, then it is only right that my sons inherit my glory! Said the Holy One Blessed Be He to him: ‘Who so keeps the fig tree shall eat the fruit thereof’ (Proverbs 27:18). Your sons idled away their time and did not occupy themselves with the study of the Torah, but as for Joshua, much did he minister to you and much honor did he apportion you… Since he served you with all his strength it were meet for him to minister to Israel that he doesn’t lose his reward. Take Joshua son of Nun” The Talmud adds: Why do not the children of scholars usually turn out to be scholars? Said Rabbi Yosef: That it should not be said that the Torah came to them by inheritance” (Nedarim 71a).  Rather, Torah is inherited by those who labor in it, who study it, who struggle with it and wrestle with it. A scholar’s son may engage in such activities but he does so because of his own volition, not because of his father.

             In this week of fathers and sons and in understanding Rabbi Yosef’s comment from Nedarim 71a; I realized something very important. In watching, Don Jr. I am not sure he has ever really struggled, I think he just inherited.  Clay Bellinger gave his son a gift, a love for baseball. However we all understand how hard his son, and any accomplished athlete for that matter, must work at his craft in order to be successful. Hours and hours and hours of practice and training are required. As I watch my son, put on his tefillin, take off his tefillin, wrap up his tefillin, I know that I am giving him tools to deal with the struggles of life. But hopefully, like the tefillin he will learn to master life’s struggles and wear his struggles with the same dignity and grace that he is learning to wear his tefillin. Perhaps the gift we give our sons and daughters is the desire or the capacity to put forth the effort in improving their respective lives and the world in which they live. 

Peace,

Rav Yitz

It Will Require A Change That Hasn't Come Before (Robert Hunter, Jerrry Garcia,& Phil Lesh "St. Stephen")

I realize that we have just completed the first week of July. What does an American do on July 4^th while living in Toronto? I went to work. However I still managed to listen to a baseball game, and watch the fireworks later that evening. During the broadcast of the game, the announcers were already commenting upon the team’s success and whether they will be active at the end of July when Major League Baseball’s trade deadline occurs. The announcer commented upon whether certain players could use a change of scenery in order for them to improve their performance. For the ownership, some players have failed to reach expectations and they assume that a change of scenery will not only help the player but by trading that player, the ownership might get someone who can help the team.

This Shabbat is we read Parsha Balak. In the Parsha we read an interesting narrative that is filled with suspense, humor, intrigue, an apparent “midseason trade” and even a happy ending. It is interesting to note that throughout the Parsha, the focus is upon the outside world as it relates to the Bnai Yisroel. That is to say, Balak, the king of Moav and the tribe of Midian are the subjects of the Parsha. Bnai Yisroel hovers as the main reason for why the narrative is pertinent; however for once, Bnai Yisroel is not doing something wrong, they are not recipients of God’s anger. Instead they placidly and temporarily settled on the plains of Moav waiting to enter into Eretz Canaan. Not until the end of the Parsha and only after the narrative of Balak and Bilaam concluded, does the Torah return to a narrative style with Bnai Yisroel as the subject of poor behavior and God’s anger.

 Bilaam, a soothsayer is hired by Balak to curse Bnai Yisroel. By cursing Bnai Yisroel, Balak believed that this was the only way to defeat Bnai Yisroel since they had successfully waged war on all the indigenous tribes thus far. The donkey that Bilaam rides upon on his way to cursing Bnai Yisroel refuses to respond to Bilaam, Bilaam grows angrier and angrier. The donkey is able to see an Angel of God in the road and Bilaam the soothsayer cannot. So a humorous conversation between Donkey and Soothsayer occurs (this is the funny part). Bilaam eventually realizes that he is unable to curse Bnai Yisroel. Finally when he is looking from the hills down upon Bnai Yisroel and sees a peaceful, God-fearing community he utters praise instead of curses.  Imagine Balak’s anger and frustration? He hires Bilaam to curse B’nai Yisroel, and instead he blesses Bnai Yisroel! Vayomer Balak El Bilaam Meh Asita Li Lakov Oyvai L’Kachticha V’Hinei Beirachta Vareich – Balak said to Bilaam, “What have you done to me! To curse my enemy have I brought you – but behold, you have even blessed!” (Num. 23:11)

Balak’s frustration is something we can all understand. He believed that Bilaam, a powerful soothsayer/prophet was capable of communing with God and deriving the appropriate sign in order to curse Bnai Yisroel. Bilaam’s response is quite revealing: Halo Eit Asher Yasim HaShem B’Fi Oto Eshmor L’Daber! Is it not so that whatever Hashem puts in my mouth, that I must take heed to speak! Essentially Bilaam explains that he can only say what God would have said. Clearly With his plans stymied, Balak leaves Bilaam in great frustration. If Balak could have traded Bilaam for another soothsayer, he probably would have. As awful a person as Balak is, and as mercenary a person Bilaam is, we can learn a lot from the exchange of both men.  Balak hired the soothsayer to do a job for which Bilaam was renowned for doing. Bilaam did not live up to his reputation.  Had Balak issued a curse himself, even if it failed, at least he would have felt empowered. Remember, Balak is afraid. He knows of Bnai Yisroel’s reputation.  He doesn’t stand a chance in a conventional confrontation. If Balak had been educated and was knowledgeable in the arts of “curse issuing”, then Balak’s frustration would have been directed at God and himself.

While it may be easy to trade players who have not lived up to expectations; it is much harder for Balak to trade Bilaam. For that matter, it’s also really hard to trade ourselves. What do we do when we fail to live up to our own expectations? Do we blame others or do we engage in a bit of introspection and try to improve ourselves?  By turning inwards, by examining our souls, we derive the impetus to ask questions, to learn, and to make Judaism more meaningful. Sometimes, a team will decide not get rid of a player whom they think is underachieving. Rather than look for another player –looking outwards; teams decide to stick with the personnel that they have, to re-affirm their confidence in the player, and give the player more opportunity to play. The result is that both the ownership and the player look inward and renew the sense of commitment and purpose.

                Peace,                   

                Rav Yitz