All Your Life, You Were Only Waiting For This Moment To Be Free (John Lennon & Paul McCartney- "Blackbird")

We have schlepped boxes from the basement to the kitchen. We have emptied our pantry of all the Chametz (all the “non-kosher for Pesach” foods and platters. We have filled the pantry with our Kosher for Pesach dishes, and cooking utensils. We set up a shelving unit to hold the kosher for Pesach food. We have closed up cabinets and drawers that hold our regular year-round kitchen stuff.  We have carried out our Chametz and “disowned” it.  Our children have finally cleaned up their rooms (some of the things they found was truly incredible). We made numerous trips to the supermarket, so much so, that I have my own reserved parking spot. We have cleaned the kitchen over and over and over again. My poor mother-in-law thought she was coming to just visit her daughter and grandchildren had been put to work by my wife. Of course, there is the yearly discussion of the menu: the Chef wants to make different dishes as she has grown bored making the same foods year in and year out. However, those of us who work as the sous chefs and actually eat the food yearn for the comfort of the same seasonal holiday foods that gets served every year.  The kitchen is about 15 degrees warmer than the rest of the house because it seems that the oven has been on all week. Yes, the Pesach preparations seem never-ending. Discussions and arguments about what is and is not Kosher for Passover and which Rabbi supports a lenient or a strict interpretation occurs constantly.   Indeed it seems very easy to get bogged down in the minutiae and the detail that we forget the purpose of this slave-like labor and preparation. 

This Shabbat marks the first day of Pesach, Zman Cheiruteinu – the Time of our Freedom, as well as being Shabbat, Yom Menucha, and a Day of Rest.  Because Pesach comes once a year and Shabbat occurs fifty-two time a year, on this particular Shabbat, Pesach tends to be our focus. We didn’t just partake of a Shabbat dinner; we participated in a Seder.  We don’t read from the weekly Torah reading, we read a special Torah reading that focuses upon the narrative of the first Passover celebration in Egypt as B’nai Yisroel was about to become a free people and leave Egypt. U’Lekachetem Agudat Eizov Utvaltem BaDam Asher BaSaf V’HiGaTem El HaMaSHKoF V’El SHTei HaMZuZoT MiN HaDaM Asher BaSaF V’ATeM Lo TeiTZu ISh MiPeTaCH BeiTo Ad  BoKeR -  You Shall take a bundle of hyssop and dip it into the blood that is in the basin, and touch the lintel and the two doorposts with some of the blood that is in the basin and as for you, you shall not leave the entrance of the house until morning (Ex. 12:22). At some point during that tension-filled night, B’nei Yisroel would be freed. What was the exact moment of their freedom? What minute, what hour in the night were these slaves finally freed? The text does not tell us. The text only tells us that by morning the slaves would be freed from slavery but obligated to retell the story to each generation.

                So we are obligated to tell this story to each generation. What is more, we are commanded to see ourselves as if we were actually slaves in Egypt and freed that night. Yet all we can say is that we were freed at some point during the night. At what exact time who can say? Yet each week we know exactly what time we stop. We know exactly what time we light Shabbat or Yom Tov (Festival) candles in order to usher in the Sabbath and the Chag (Festival). We know exactly when these moments begin and when these moments conclude.  Needless to say, when my son and I are sitting in Shul on Friday night, ushering in both the Sabbath and the Festival of Pesach, we will emit a large cleansing breath, knowing that our preparations are finished, and our work leading up to Zman Cheiruteinu, the Time of Our Freedom, is complete ( or as complete as it can be). I know that when my son and I walk into our home, and the Seder Table is set, the candles are glowing and my wife, daughters, and mother in law are sitting quietly for just a moment catching their collective breaths, that they are aware of this powerful moment, a moment where Shabbat and Pesach has conflated into the deepest possible understanding of what freedom is. Tt this moment, the final boxes have been put away, the preparation finished, the meal is cooked and we can now partake of freedom. Yes, we are free to sit, free to eat, drink. We are free to ask questions. We are free to offer answers. We are free to discuss and we are free to tell the story. Because we are free to do these seemingly trivial things: eat, drink, ask questions, answer, discuss, and tell stories; we understand and appreciate not only Pesach- Zman Cheiruteinu (Time of Our Freedom), but Shabbat- Yom Menucha (a Day of Rest) as well.

Peace and Chag Kasher V’Sameach,

Rav Yitz  

Come Wash The Night Time Clean (John Barlow & Bob Weir - "Cassidy")

          Typically, at this time of year, we focus on cleaning our house as part of our family’s Pesach preparations. Each child is expected to go through their respective closets and drawers and begin purging, eliminating clothes that don’t fit, any trash that didn’t get into a trash can on the initial attempt, as any crumbs that may have found their way upstairs into their bedrooms. The Pesach/Spring cleaning forces each of us to simplify and lighten our footprint. Lately, we have noticed that our attention upon “cleaning house” has expanded to another house and another resident who has been engaged in house cleaning. While he probably isn’t preparing for Pesach, the President has been "cleaning house" as well. Since Purim, the U.S. Ambassador to Mexico resigned, White House Communications Director Hope Hicks resigned, National Economic Council Director Gary Cohen left the White House because of his disagreement with the President over tariffs, the President’s personal aid John McEntee was fired, Secretary of State Rex Tillerson was fired, and FBI Deputy Director Andrew McCabe was fired.  I know that we haven’t finished cleaning for Pesach. When the President commented that he was close to having the Cabinet that he has always wanted; it seems that he isn’t finished cleaning for Pesach either. Lucky for him, there is still time to for him to clean before Pesach. Yet there is a huge difference between cleaning for Pesach, and “cleaning house”.   

This week’s Parsha is Tzav. It is also Shabbat HaGadol, the Shabbat that immediately precedes Chag HaPesach, the Passover Holyday. Like last week’s Parsha, Parsha Tzav focuses upon Korbonot (offerings). While last week we read of God’s commanding Moshe to teach the laws of Korbonot (Offerings) to B’nei Yisroel, this week we read of God commanding Moshe to teach the laws of Korbonot (Offerings) to Aaron and his sons. The Parshah concludes with instructions for Aaron and his sons to remain outside of the camp for seven days. These are the seven days required for spiritual and to some degree, physical preparation. The Priests must remain outside of the camp because they are in the process of purifying themselves for this extremely sacred and vital position, Kohen Gadol.

Besides Moshe, the Kohen Gadol was the most vital role within Israelite society. It was the Kohen Gadol that served as a vehicle for the common person to draw closer to God. When the common person or the king needed to atone, they would bring a sacrifice to God. However, it was the Priest that had to check for blemishes. It was the priest that had to slaughter the animal in a very precise way. It was the priest that had to sprinkle the blood.  Later on, it was the priest who became the “spiritual advisor” to the king. Unlike any other position, the priesthood was based upon lineage and was promised by God to Aaron for eternity (or as long as there was a Temple). Yet as important as this was for the welfare of B’nai Yisroel’s relationship to God, the Priest was eternally reminded of the importance of humility within a leader. V’hotzi et a Hadeshen el Michutz La’Machaneh el Makom Tahor-“and he shall bring the ashes to the outside of the camp, to a pure place (Lev 6:4).” The Kohen (the Priest) is, arguably, the most important position within the community, and he has to shlep the ashes out from the Mishkan. What’s even more amazing is what the Talmudic tractate Yoma teaches. The Talmud explains that the priests were so anxious to take out the ashes that a lottery system had to be introduced to pacify all those who wanted this “honor”. Anyone could have been commanded to take out the ashes. Why the Kohanim (the Priests)? Like all other aspects of the sacrificial process, the priests’ sole concern was the Temple and everything about the Temple. No task was below the priest. No aspect of the Temple remained untouched or unaffected by the Priest. The Sefer HaChinuch, a 13th-century work enumerating and explaining all 613 Mitzvot explains that Terumat HaDeshen is a positive commandment. The priest removes these ashes daily, and in doing so, he is enhancing the Mizbeach (the altar) and beautifying it to the best of his ability. Rashi adds that the priest would wear old clothes and nice his daily Priestly Vestments or his Holiday Vestments to do this type of menial work. All agree that the Kohen was never thought to be too important for such a lowly task.

So what can we learn from Parsha Tzav, and the Priest’s most menial of tasks? First, we learn just how vital it is for leadership, of any kind, to roll up its shirtsleeves and do some of the dirty work. After all, if leadership is unwilling to “to get dirty” for a greater purpose, then the purpose must not so great. Also if the leadership is unwilling “to get dirty”, why should anyone else “get dirty”? Effective leadership is not only about convincing others to act; it is about one’s observance of the same rule. No matter how important we think we are, we always should be reminded to take out the ashes. We need humility in order to remind us of where we fit in, and who we are. Possessing this humility gives us credibility when dealing with anyone. Possessing this humility reminds us of how we should treat others as well as how we wish to be treated. By participating in the preparations, by cleaning up and throwing out the garbage; we remind ourselves that Judaism is about the individual fitting into the community. Hopefully, my kids will begin to appreciate the importance of throwing out the garbage.

Peace & Chag Kasher v’ Sameach,

Rav Yitz

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

Well, our 17 year old daughter passed her driver’s test. Certainly, I am proud of her accomplishment, but I feel compelled to inform everyone that they should just be wary when they take to the roads. Besides driving lessons, I thought it was important for her to learn a few things that the driving instructor would not teach her. Living in Toronto, I thought it was important for her to learn how to handle a car going into a skid on ice and snow. So during the winter, I took her to a parking lot where she did “doughnuts” and handled a skid on snow and ice.  I thought it is important that she can change a tire, so when the weather warms up a bit, I will teach her how to change a flat tire. However the most important thing to teach her about general car maintenance is to putting gas in in the car. When I asked her if she knew how put gas in the car she casually replied, “Yes, I tell you to fill it up the car with gas like mommy tells you”. Needless to say, that wasn’t the answer I was looking for. Like a car, Judaism also has a gas tank, actually Judaism has two gas “tanks”. For Judaism to function, both tanks need to be filled.  For most Jews in the non-orthodox world, the “ethical tank” is the primary tank; but the “ritual” tanks is what needs filling. For most Jews in the Orthodox world, the “ritual tank” is the primary tank; but sometimes it’s the “ethical tank” that needs filling. For many of us, this is an either/or proposition, as if Judaism separated these two tanks. The "ethical" and the "ritual" is not like milk and meat needing separation. To the contrary, for Judaism to work, the "ethical" and the "ritual" need to be integrated. This concept of Judaism is by no means unheard of. In fact, a superficial reading of a Talmudic Midrash from the Tractate Shabbat 31a supports this multi-tank theory. A potential convert asks the great sage Shammai to teach him the entire Torah while standing upon one leg. Shammai abruptly dismisses him. The potential convert then seeks the great sage Hillel and makes the same request. Rather than dismissing him, Hillel responds, “What is hateful to you, do not do to your fellow man. This is the entire Torah, all of it; the rest is commentary. Go and study it.” (Shabbat 31a). Certainly we could understand this Midrash as a preference of the ethical to the ritual. However, the brevity of Hillel’s statement implies that ethical and ritual are linked.

This week’s Parsha is VaYikrah, the first Parsha of the Book of Leviticus, -Sefer VaYikrah. Unlike the first book of the Torah, Bereishit (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. VaYikrah 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 offerings 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 VaYikrah 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. 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. Which animals should be sacrificed, how many, for which reason, who is obligated, and how to do it. Again God reminds of the purpose of “sacrifice”. The word Korbon (sacrifice) connotes “approach”. This is based upon the three-lettered Hebrew root KaReiV, which means approach. We make sacrifices as a means of approaching God.

After reading this litany of detailed minutia, we might lose sight of the purpose of sacrifice. Korbon (sacrifice) is not only a means of approaching God; it is a means of approaching our fellow man.  The end of the Parshah reminds us of this. Nefesh Ki Techeteh U’Ma’Alah M’Al B’Adonai V’Chichesh Ba’Amito “God spoke to Moses saying: If a person will sin and commit treachery against God by lying to his comrade….” (Lev.5:21-25). We draw closer to God via our fellow man. Unethical behavior towards our fellow man affects our relationship to God. Unethical behavior renders us impure and adds a blemish to our character and to our spirit. We know that God only accepts blemish free offerings. If we are spiritually impure, because of unethical behavior, how can we hope to approach God? Like the great sage Hillel implied, the Parshah demonstrates that the Ethical and the Ritual are linked. Both aspects form a symbiotic relationship with each other. Together they form Torah. Separation of the Ethical and the Ritual leaves the individual and Torah incomplete. However, struggling and, hopefully, integrating both allows the individual to approach God as well as others through dignity and respect.

For those only concerned with ritual, at the expense of the ethical, they are only driving around on a half a tank of gas. For those only concerned with the ethical at the expense of ritual, they are also driving around on a half a tank of gas. A half a tank of gas is equivalent to observing only half the Torah and behaving only partly Jewish. The object is to be Shalem, complete or whole. God called out to Moshe, and instructed him to teach B’nai Yisroel that Ethical and Ritual behavior must be integrated in order to form a Holy community. Thousands of years later, Parshah Vayikrah teaches the same lesson. We continue in our struggle to integrate the Ethical and the Ritual. Both are required in order to live life with a full tank, for a warm and meaningful relationship to oneself, to our fellow man, and to God. As our daughter takes to the road, hopefully she is prepared enough and aware enough to make sure that when she drives my car, she won’t wait until the gas tank light calls out to her in order to begin looking for a gas station and then wonder how to fill it up. Hopefully she will be a complete safe driver for the sake of my insurance and all those with whom she shares the road.  

Peace,

Rav Yitz

Put Your Gold Money Where Your Love Is Baby; Before You Let My Deal Go Down (Robert Hunter & Jerry Garcia - "Loser")

            Earlier this week, my wife and I brought our fifteen-year-old daughter to the airport bound for Israel. She joined approximately sixty-five classmates to form “Team Shalva” a participating non- profit sponsor organization for the Jerusalem Marathon. In order to be on the “team” and run in the Jerusalem Marathon, each “team member” committed to raising more than $3000 USD for Shalva, an Israeli non-profit that provides support, education, and training for special needs children and their families.  For the past several months, our daughter asked our family and friends for donations, she babysat, and she ran a winter break camp for little children. She also put in her own birthday gift money that she received from family and friends over the course of the year.  I was curious what her rationale was for contributing her own money. She explained that she did not feel comfortable raising money for a cause if she wasn’t willing to contribute more than just her time. Smiling, she reminded me that I am always telling our children about authenticity and integrity “putting your money where your mouth is” and “being able to walk the walk if you are going to talk the talk”.        

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, and 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). The Or HaChaim explains that there were types of givers: those whose “spirit motivated them” to give what they could afford, voluntarily and wholeheartedly. However, there was a second category and perhaps an even nobler category of people whose “heart inspired” them to do more than they could afford since their desire to share in the building of the Mishkan was so incredibly powerful. Their desire to undo the damage of the Golden Calf was so strong they were inspired to an even greater degree. Whether part of the first or second category of donors, everyone who gave was considered to have participated 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 its repentance and with the completion of each aspect of the Mishkan and the Ohel Moed; Bnai 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 of starting. However their goal was to be spiritually worthy enough to approach the Aron, and the Ark of the Covenant.

 When a group, a team, a community bound by a common goal, a common purpose or a common desire to experience that which is authentic; then something very special happens. Our people build a Mishkan. They experience a closeness to God that they were unable to experience either as individuals or at a lower level of spiritual development. Our children raise money for a worthwhile cause, participate in a spiritual and physical deed that tests them. They share the experience together and something special happens. They learn not only something about themselves but what it means to be part of something more than just themselves. They understand the importance of not only their personal relationship to God but the community’s relationship to God. The result, of course, is that God will dwell among the community that built the Mishkan and God will dwell among those teenagers who raise the money and run in a marathon for the sake and welfare of others.

Peace,

Rav Yitz