My Words Fill The Sky With Flame; Might And Glory Gonna Be My Name (John Barlow & Bob Weir - "Estimated Prophet")

        

          For the past several weeks, my kids have been asking me questions about food. No, I don't get too many questions about Kashrut. However, I am asked numerous questions about food, calories, fat content, and exercise. Apparently, I have a new job in our family. Perhaps I have a certain degree of "street cred" with my kids because of my weight loss and because of my daily work-out; a regimen including push-ups, crunches, and an hour on the elliptical machine. I have become our family's personal trainer/nutritionist/life coach/guru. Before I was just a dad. Primarily their questions are about food, nutrition, exercise, and anatomy. Invariably my answers drift into making sure to get enough sleep, avoiding stressful situations, developing healthy outlets for stress so that no one becomes emotionally overwrought and overwhelmed, being extremely disciplined in these new behaviors. They listen, and engaging in trial and error, they figure out what works for them, and only then do they realize that the hardest part is putting it into disciplined practice.

            This week's Parsha is Yitro. Named after Moshe father-in-law, who happens to be a Midianite priest, the Parsha begins with Moshe leading B'nai Yisroel toward the wilderness of Midian where he meets up with his father-in-law, his wife, and his two sons. Yitro suggests that Moshe should create a bureaucracy whereby others administer the small everyday rulings required of a judge. Difficult legal issues would be administered by Moshe. Moshe is then commanded by God to bring B'nai Yisroel to Har Sinai. For three days they will purify themselves, clean their clothes, not have marital relations, and purify their souls for a revelation. There with the mountain smoking and thunder billowing from the heavens, God begins to speak. B'nai Yisroel is absolutely petrified and fearing death, they beg Moshe to go up the mountain as their Shaliach (appointed messenger). Moshe ascends the mountain and receives the Aseret HaDibrot (the Ten Commandments), then descends. Upon his descent, he tells B'nai Yisroel the Aseret HaDibrot. The Parsha concludes with B'nai Yisroel readily accepting the Ten Commandments, Moshe re-assures the people not to fear the thunder and the flames, God attests to the fact that B'nai Yisroel has accepted these commandments and then commands Moshe to build an altar of earth.

         The Ten Commandments are bound by several themes. The first five commandments are God-oriented. The second five commandments are people oriented. Violation of The Aseret HaDibrot is punishable by death. Through our modern perspective, we may not agree but we can understand the concept of capital punishment in terms of murder, testifying falsely, (in which false testimony leads to death), or even kidnapping. However, how do we explain capital punishment as a punishment for not honoring your parents, keeping the Shabbat or committing Avodah Zarah (Idolatry)? Certainly violating Shabbat or violating the first five commandments that are all God oriented does not necessarily hurt someone else. Even not honoring one's parents might not warrant capital punishment in today's day and age. So how do we understand that each commandment is punishable by death? We know that if we do not take care of our bodies, there is a chance our bodies will be hurt. If we don't eat right, get enough sleep, and exercise then our resistance is low and there is a chance we will get sick. If we don't fasten our seatbelts then there is a chance that we won't be able to walk away from an accident. If we drink too much and too often or if we smoke, we know that we are doing damage to our body. As human beings, we also have a soul. Just like we know to do things that help our physical existence, there are things that we do to help our spiritual existence. Failure to take care of our souls is also detrimental to our existence. Failure to take care of our souls leads to emptiness, purposelessness and a misguided existence. The first five commandments are about the welfare of our souls in the context of our direct relationship with God.  The first five commandments give us a sense of purpose for own existence in relation to God. The second five commandment is also about the welfare of our souls, however, these second five commandments are within the context of our relationship to our fellow man beginning with our parents. By violating these second five commandments, we not only hurt the other person but in a sense, we damage ourselves, we diminish the holiness within our souls. As such, we are sentencing ourselves to a spiritual death.

            In a sense, our own ignorance, our own anxieties, our own insecurities, our lack of purpose and our lack of focus imprison us. The Aseret HaDibrot offers us a means to transcend that which imprisons us. We are provided a blueprint to live a life that is part of a community (the second five commandments) and accounts for our own sense of self-worth and purpose (the first five commandments). The Aseret HaDibrot teaches us and commands us to transcend time and space by adding meaning and holiness to our lives. The Aseret HaDibrot teaches us that our spiritual well being is just as important as our physical well being. When our soul is complete, filled with a sense of purpose, filled with love, and filled with the acknowledgment that there is God, we are able to transcend the physical.  As I continue answering my kids' questions about nutrition, exercise and trying to be healthier, I find that my answers not only focus upon their physical health: their nutrition, their physical fitness, their physical development, and the habits that support their physical beings. My answers and my deep-seated concern focus upon their spiritual, emotional, and moral health: their ability to handle stress, their positive demeanor, their sense of faith, their concern for others, their tolerance for those who are different, and to be part of the world rather than retreat from it. Finally, I remind them that health is as much a physical orientation as it is a spiritual/emotional orientation.

Peace,

Rav Yitz

Hearts Of Summer Held In Trust, Still Tender Young And Green (Robert Hunter & Jerry Garcia - "Days Between"

The other night our kids asked me a question that I felt utterly embarrassed to answer.  What question could my kids ask that answering it would be a source of shame and embarrassment? No, it was not answering any questions about my younger years and my youthful indiscretions. I had to offer an appropriate answer for the U.S. governments shut-down from last Shabbat until Monday. I was so embarrassed at having to explain to my children how a system of government established by wise and brilliant leaders of their generation had become broken by leaders of their generation who are not so brilliant, not so wise and don’t seem to have the needs of their country at heart. Even worse, as we discussed recent government shut down, as we watched the news, all three of our children pointed to the fact that it appears that shut-down was caused by a lack of trust, a lack of trust in the President, and a lack of trust in the Senate Majority leader and the Senate Minority leader. When the government shut down ended, my children astutely noted that the three-week solution cobbled together by the Senate is predicated entirely on Trust.  I reminded them that trust is a foundation to a civilized society, trust is a foundation to democracy and trust is a foundation to a strong Jewish community.  

This Shabbat is known as Shabbat Shira (Shabbat of Songs) because of the "songs" or poetry in both the Parsha, Beshallach, and in the Haftarah. In Parsha Beshallach, B'nai Yisroel finally leaves Egypt. Pharaoh sends them out and they hurriedly leave. Three days later, B'nai Yisroel arrives at the Yam Suf, the Reed Sea, which is along the Mediterranean coast. With Pharaoh's army behind them and the Sea in front, B'nai Yisroel is trapped. Then the sea opens up, B'nai Yisroel crosses through and arrives safely on the other side. The Egyptian army gets caught in the seabed as the waters come crashing down. Out of joy and relief, B'nai Yisroel composes Shirat HaYam, the Song of the Sea. No sooner are they finished celebrating, then they begin complaining about the lack of water and food. God provides water and Manna. However, B'nai Yisroel is still not safe. Now they are attacked by the indigenous tribe, the Amalekites. B'nai Yisroel must put aside its hunger and thirst and fight for their lives. They do, and they are victorious. The Parsha ends with God commanding Moshe to blot out the very existence of the Amalekites.

From the time B’nai Yisroel complains to Moshe about the oncoming Egyptian army and Yam Suf that lies before them, to the lack of water, lack of food and lack of meat, one could understand the entire Parsha as B’nai Yisroel’s lack of trust and God testing B’nai Yisroel’s faith. With all the complaining, with the refrain of the people cynically asking Moshe if God brought them out of Egypt to have them die in the wilderness, or die on the banks of the Yam Suf; it is very easy to view these newly released slaves as not at all ready to engage in a covenantal relationship with God since they do not trust God to help them, provide for them and fulfill his side of the covenant. However, the Midrash in Shmot Rabbah teaches us that Nachshon ben Aminadov from the tribe of Judah went first into the Reed Sea even before it split open. In fact, the waters didn’t open up until he was completely submerged. Only then did the waters open due to his faith and the rest of B’nai Yisroel followed.  The sea didn’t part because of Moshe’s praying on behalf of the people; it split because of one man’s trust in God, one man’s  Emunah, one man’s faith that taking the next step forward would ultimately prove to be the step that saved a nation.  As a result of Nachshon’s faith and his trust in God, the tribe of Judah would have dominion over Israel.

If my children learned anything this past week, they began to understand just the fragile nature of institutions that we take for granted. When the electorate doesn’t trust the government, we have problems. When people don’t trust the press or science or facts, we have problems. When we can’t trust religious institutions because of corrupt behavior, we have problems. Trust seems to be a cornerstone of any free society upon which a covenant exists. Governments are supposed to protect and care for its citizens, and the citizens pay taxes. In the Jewish world, the idea of Kashrut is predicated entirely on trust, trust that the Rabbi or Kosher organization is following and interpreting the rules Kashrut. In the world of human relationships, this past week demonstrated what happens when people do not trust others and when they do trust others. Solutions are found and agreements are followed when there is trust. Problems are intractable and never ending when there is no trust.

Peace,

Rav Yitz

There Are Things You Can Replace; And Others You Cannot (Robert Hunter & Jerry Garcia - "Althea")

Earlier this past week, after dinner was finished, after I finished cleaning the kitchen, and sundry household chores that my wife needed me to do, and in between helped our 13-year-old with whatever homework he had. He was going to bed, and I figured that our older daughters, being a bit more self-sufficient didn’t need my help. So, at 9:25pm, I stated, for all to hear, that I was going to do my work-out. This meant that for the next 45 – 60 minutes, I had “Dad time”. At 9:30, with my music on low, and my news show on Television, I was on our elliptical machine. Ten minutes doesn’t pass before our fifteen year old bounds down the stairs to our basement, stands in front of the television and comments that the problem being the middle of three children that live in our house means that she never gets the same amount of attention and help as her 17-year-old sister and her 13-year-old brother. Then she turned off the TV and told me that she needed help preparing a mid-term exam.  Her frustration was palpable. I said I would be glad to help but I am not getting off the elliptical machine. She stomped off in frustration. A minute later she returned with a variety of books and pleaded with me to stop my work-out and give her my undivided attention. After about an hour and a half, she was clearly no longer studying at peak efficiency, she wondered aloud why she had multiple assignments due on the same date and multiple exams scheduled for the same day.  Her insight reflected her growing frustration over her lack of control of her own schedule. Time did not belong to them. Suddenly, the concept of time, as embodied by their schedules belonged to those who scheduled their respective mid-term exams. By extension, my time didn’t belong to me, it was allocated to my daughters.  

This week's Parsha is Bo.  The ten plagues culminate with locusts, darkness and finally the killing of the firstborn. On the night of the last plague, God instructs Moshe to tell B'nai Yisroel to recognize and observe Rosh Chodesh, the first day of each month. God instructs Moshe to tell B’nai Yisroel to slaughter a lamb for each family. The blood should be painted upon the door- post. The sacrificed lamb must be completely eaten that night with no leftovers.  The command continues with God instructing Moshe to reiterate this story to the children of each family. The Parsha concludes with the command to sanctify the firstborn, remember this night, remember what God did for B'nai Yisroel, and how B'nai Yisroel eventually returned to the land.

This is perhaps the first Parsha in which God we read of more than one commandment.  Prior to this Parsha, maybe three of the 613 Mitzvot could be derived from all of B’reishit (The Book of Genesis) and the first two Parshiot of Shmot. Now we read both narratives as well as commandments. While the commandment that focus specifically upon Pesach, the commandments such as Korbonot Shel Pesach (Passover Sacrifice), eating the Passover Sacrifice, completely finish eating the Passover Sacrifice, eating Matzah, removing the leaven, prohibiting the uncircumcised from eating the Passover Sacrifice, the prohibitions of eating leaven and seeing leaven and owning leaven, sanctifying the firstborn, redeeming the firstborn and recounting Yetziat Mitzrayim, the Exodus from Egypt to name a few. However, the first Mitzvah, the first commandment that God tells Moshe, Aharon and B’nai Yisroel does not explicitly focus upon the Exodus but rather upon time and keeping track of time. VaYomer Adoshem el Moshe V’el Aharon B’Eretz Mitzrayim Leimor Hashem said to Moshe and Aharon in the Land of Egypt, saying: HaChodesh HaZeh Lachem Rosh Chodeshim Rishon Hu Lachem L’Chadshei HaShana: This month shall be for you the beginning of the months, it shall be for you the first of the months of the year. (Ex 12:1-2) Certainly, all the Mitzvot that follow this commandment, those that focus specifically upon the Exodus, warrant God’s speaking to Moshe and Aharon.             

From a narrative perspective, it makes sense that the Torah tells us that these commandments were issued while they were still in Egypt; B’nai Yisroel had not yet actually left Egypt but rather was making their final preparations. Why is the first commandment issued focused upon counting? This month will be the beginning of months; it will be the first month of the year? How will they know when the next month of begins? Sefer HaChinuch, a 13th-century text written by Pinchas ben Aharon HaLevi of Barcelona clarifies this issue. Sefer HaChinuch (the Book of Education) lists all 613 Mitzvot in order of appearance and corresponding to each Parshah. Also, the author provides a moral and philosophical explanation of each commandment.  Regarding the commandment This month shall be for you the beginning of the months, it shall be for you the first of the months of the year, Sefer HaChinuch says Klomar K’SheTiru CHidosha Shel L’Vana Tikb’u Lachem Rosh Chodesh In other words, when you see the renewal of the moon, you will establish for yourselves the beginning of the month O Afilu Lo Tiruha MiKeivan Shi R’Uyahn L’Heiraot Al Pi HaCHesbon HamKubal – or even if you do not see it, once it is due to be seen according to the accepted reckoning. So the moon’s cycle will serve as the indicator of the beginning and end of a month.  M’SHarshei Mitzvah Zo K’dei Shya’asu Yisroel Moadei HaShem BizMaNaM – At the root of this precept lies the purpose that the Israelites should keep the holy days of the Eternal Lord at their proper times… Before God gives instructions about how to observe the Exodus, these soon to be former slaves must be able to control time, or observe time so that they will know the right time to observe God’s festivals.

            The first step towards freedom is to observe the passage of time, mark the passage of time, and declare the right time to observe time-bound commandments. Until now, the master, Egypt, told the slaves when to wake up, when to sleep, when to work and when to eat. Now, these former slavers will have to establish their own schedule and keep their own calendar. Of course, this schedule and this calendar must be for a higher purpose. It cannot be a schedule or a calendar in which there is nothing but rather it must be filled with opportunities to engage and celebrate what is to be free; free to serve God.  Yes, my daughter was tired and frustrated. She sensed that she had become enslaved to her mid-term exam schedule. Despite her frustration, she learned a valuable lesson. Even within that schedule, she had to learn how to find moments of time, time that belongs to them. I pointed out to her, that, ultimately, she decided when to study. Ultimately, I decided when to work out, and later that night when she was finally comfortable with the material, and too tired to continue, she headed off to bed, and I turned on my music, and my news show and, finally, I did.

Peace,

Rav Yitz

Hang It Up And See What Tomorrow Brings; Other Times I Can Barely See (Robert Hunter, Phil Lesh, Bob Weir,& Jerry Garcia - "Truckin'")

My wife and kids were in San Francisco last week. Upon their return, my wife expressed exasperation with our son and getting him to put on Tefillin and pray in the morning. I chuckled, and I told her to start by leaving him alone and not hock him. Putting on Tefillin and praying should not sound like and receive the same visceral feeling as being told to do homework or clean up one’s room.  So my wife said she wouldn’t hock him. Then I spoke to our son about it. He explained that he puts on Tefillin, he prays and quite often he feels nothing.  He explained that he has been taught how he should feel when he puts on Tefillin and when he prays, that if he doesn’t feel that way, he thinks maybe he doesn’t believe. Clearly he was upset telling me this because he was afraid that I would be upset. I laughed and explain that I don’t always believe, certainly I didn’t when I was 13. I didn’t really start believing until I became a parent. We talked, and I explained that maybe he should stop listening to everyone tell him how he is supposed to feel and instead focus upon an activity, a moment, something that will give him a sense of God’s presence. Maybe such a “revelation” occurs at sunrise, or sunset. Maybe it occurs when studying something difficult and ultimately understanding it. Maybe it occurs during a moment of sublime peace like sharing a moment with a loved one. Regarding the last possibility, I asked if he planned to cuddle with me and watch the college championship football game between The University of Georgia and the University of Alabama.

This week we read from Parsha Va’Eira. In this Parshah, God reassures Moshe after Pharaoh mocked and dismissed both he and Aharon. God explains that he will cause Pharaoh’s heart to harden after each plague, but eventually Pharaoh will capitulate and free the Hebrew slaves. God explains the various stages of redemption to Moshe. The plagues begin. We are supposed to understand that each of these first seven plagues is more severe than the previous plague: Blood, Frogs, Lice, Wild Beasts, Animal plague, Boils, Hail. Moshe requests that Pharaoh permit B’nai Yisroel to worship God for three days. At times, Pharaoh acquiesces and there are moments he changes his mind. Sometimes he asks Moshe to pray on his behalf and sometimes he doesn’t. One thing is clear, that whenever Pharaoh gets his way (a plague ceases), something that would clearly indicate the power of God, Pharaoh behaves like a petulant child. He returns to his arrogant self-centered nature. It seems that Pharaoh is operating under an alternative set of facts regarding Hashem’s authority and power. By the Parsha’s conclusion, the plague of Hail has devastated the land and killed anything that was outside, Pharaoh expresses the evolution of his belief system based upon facts, not alternative facts nor upon an incorrect interpretation facts.

Two men, Moshe and Pharaoh, two groups, Hebrew slaves and Egyptian task masters, experience a type of revelation. Moshe is told by God, “Ani Adoshem VaEira el Avraham El Yitzchak v’ El Yaakov B’Eil Shaddai U’Shmi Adoshem Lo Nodati LaHem – I am Hashem, I appeared to Abraham, to Isaac, and to Jacob as El Shaddai, but with My Name Hashem, I did not make Myself known to them (Ex. 6:2) With Signs and Wonders, God wanted Moshe and B’nai Yisroel to know exactly who God is.  V’Yadu Mitzrayim Ki Ani Adoshem, BinToti et Yadi Al Mitzrayim V’Hotzeiti et Bnai Yisroel MiTocham – And Egypt Shall know that I am Hashem, when I stretch out My hand over Egypt; and I shall take the Children of Israel out from among them (Ex. 7:5). With each ensuing plague, God wanted Pharaoh and Egypt to know and accept, as fact, of God’ existence and God’s authority.  What is being transmitted? Ani Adoshem – I am Hashem, the fact that Hashem exists and has a covenantal relationship with his people.  How is this fact transmitted? Vaiera – I appeared through signs and wonders or as a harbinger of plagues. It depends who is experiencing the appearance and how that experience is perceive. For the Egyptians, God displays God’s presence through plagues. For Bnai Yisroel, God displays God’s presence through signs and wonders. That is to say each interprets Gods presence according to their values, their perceptions, their world view and their place within the world.

Clearly God made himself known to Abraham Isaac and Jacob. However that revelation was not in the same capacity as it was with Moshe Rabeinu. Clearly Pharaoh experienced a type of revelation as well. As my daughter realized over the course of our discussion, we all experience some type revelatory experience. As he is beginning to find out, he needs to be open minded and open hearted about it. It may occur in a comfortable familiar manner, and it may occur in an unanticipated unfamiliar manner. As our son realized, not engaging in the activity guarantees that there will be no possibility of sensing God’s presence He smiled and realized that putting on Tefillin was just an activity that might allow for a possibility. I smiled back and reminded him that it’s the same as cuddling with your dad watching the ball game. Maybe the feeling of sublime peace and calm, that everything is right in the world at this moment is indeed, a revelatory experience.

               

Peace,

Rav Yitz