So I Give You My Eyes, And All Of Their Lies Please Help Them To Learn As Well As To See ( John Barlow & Bob Weir - "Black Throated Wind")

Camp has started. Our 18 year old began her staff week late last week. My wife left for camp on Sunday and I dropped off our son this past Tuesday. A friend of mine, a self-identified Orthodox Jew and avid supporter of Israel, and I chatted for a few moments at the camp before I left. He mentioned that he has participated in the recent protests out the offices of the OU. I asked why he was protesting.  He explained that he felt that the OU had sold their soul to a corrupt administration in order to for support for Israel. He explained that the OU should be a little more judicious in their praise of leaders and that support and praise must be based upon something more than just support for Israel. He went on to say that in the long run, he worried that support from divisive leaders, is bad for Israel and bad for the Jews. He worried that Israel has become a partisan issue.  We spoke for a few more minutes and he explained that many in his community share a similar perspective. While support for Israel (the message) matters,  so does the messenger. 

This Shabbat we read from Parsha Balak. Balak was a King of Moab. He heard of Bnai Yisroel’s most recent victory against the Amorites and he understood that fighting Bnai Yisroel would mean certain defeat.  Balak decided that invoking God and cursing Bnai Yisroel would be a better way of defeating Bnai Yisroel. So Balak hired a prophet named Balaam to curse Bnai Yisroel. Balak paid a large sum for Balaam’s curse. However try as he might, Balaam was unable to curse Bnai Yisroel. Since Balaam's donkey wouldn't even move, Balaam could not even get close enough to issue a curse. Finally, when Balaam actually drew near enough, made the necessary offerings and then tried to curse Bnai Yisroel, only Brachot (blessings) came out of his mouth.  The Parsha concludes with Bnai Yisroel encamped on the Eastern side of the Jordan River on the plains of Moab and Balak thinking of another way to weaken Bnai Yisroel. He had the Moabite women to seduce the men of Bnai Yisroel. Once seduced, the men would start engaging in idolatry and the result was God grew angry with Bnai Yisroel and indeed, they were punished with a horrible plague. Only Pinchas’s (Aharon's grandson) vigilance stopped the plague.

Two questions we taught our children to ask are questions that the Jewish people have always asked. Is it good for the Jews? Is it good for Israel? The Talmudic Rabbis have great difficulty in answering these age-old question regarding Bilaam, the Prophet for hire that was supposed to curse Israel but blessed Israel instead. Some of the Midrashim (Rabbinic comments) compare Bilaam to Abraham Moses and Jacob as a non-Jewish alternative (Sifre, Zot HaBracha section 16). However in the Targum Yonatan in the Jerusalem Talmud and Rashi’s comment in Sanhedrin 105a refers to a tradition of comparing Bilaam to Laban. According to the Midrash in Breishit Rabbah God spoke to both Laban and Bilaam in the evening. Both Laban and Bilaam misuse their words.  Laban hoodwinked and tricked Jacob into working for him as an indentured servant form nearly two decades. The Passover Hagaddah tells us that Laban wanted to uproot everything simply by keeping Jacob near him rather than leaving and becoming independent. Had Jacob and the children (Laban’s grandchildren) remained with Laban, then Israel would have been subsumed by Laban’s tribe. Bilaam also wants to destroy Israel. He tries to curse B’nai Yisroel on numerous occasions only to utter an incredibly beautiful blessing: Mah Tovu Ohalecha Yaakov (How Goodly Are Your Tents O’ Jacob…) However it is also Bilaam who noticing the morality and the purity of B’nai Yisroel’s camp (Rashi’s comment in Num.24:5); called on King Balak to send the Moabite and Midianite daughters to seduce the men of Israel both sexually and religiously: VaTikrena L’Am L’Zivchei Eloheihen VaYochal Ha’Am VaYishtachu L’Eloheihen - They (the daughters of Moab and Midian) invited the people (B’nai Yisroel) to the feasts of their gods; the people ate and prostrated themselves to their (the Moabite and Midianite Gods). Israel was threatened both physically and spiritually, first with food and drink, and then by worshipping Baal Peor. By creating and initiating this plan designed to get the Jews to assimilate, some Rabbinic Sages consider Bilaam to be even more evil and more dangerous than Laban.

I wished my friend a good summer hoping he enjoyed his work at the camp and looked forward to seeing him when I pick up our kids. I drove off wondering about the conversation with my Orthodox Jewish friend, I wondered about his community. I wondered if supporting Israel is enough or do I need to also worry about all those messengers, the type of people that support Israel. When I returned, I sent my friend an email asking him what message did the protesters want to convey.  My friend responded by telling me that those who protest outside the OU offices, those who participate in the Protest Mincha outside the OU offices are reminding Jewish Leadership that it in this complex, politicized era, we need to pay attention to the messenger as well as the message then evaluate whether the messenger is good for Israel and the Jews. I was re-assured that like the Sages, we need to continue asking the same questions.

Peace,

Rav Yitz

The morning sun will rise, but the darkness never goes from some men's eyes. (John Barlow & Bob Weir- "Throwing Stones")

We attended two commencements this week, a middle school commencement and a High School commencement.  Grandparents attended as well as our eldest daughter in from Florida.  Yes, there was a lot of pride, and a realization of a “new normal”. Each graduation featured a similar comment regarding a need for the “graduates to be aware that the world is full of possibilities as well in need of some fixing.  When we talked to our graduates that the world might need some fixing, we immediately asked them if they had seen the pictures of children being taken from their immigrant parents along the Texas/Mexican border. We asked if they heard the White House Press Secretary refer to the Bible as the pre-text to justify a policy of separating children from parents as a deterrent from entering a land of freedom and opportunity.  As I watched my kids walk across the stage, to receive their diplomas; I thought about all the stages my wife and I walked across to receive our diplomas, diplomas from schools in the U.S. and Canada.  I thought about my Grandfather, a son of immigrants. As I watched our children, my grandfather’s words, one of his many mantras, haunted me. “Parents sacrifice so that the children, the next generation will do better”. I thought about my mother in law whose parents were among the last leave Germany, arriving in New York before Jews were turned away like the “Voyage of the Damned”. As our kids walked across the stage, I thought about all those parents just traveled 1500 miles fleeing the for their lives and their children’s lives seeking asylum,  only be refused entry and have their children taken from them in the process. 

This week we read from Parsha Chukkat. This Shabbat we read from Parsha Chukkat. Chukkat begins by telling us the Law for the Red Heifer. The Priest who prepares the mixture of water and the Red Heifers burnt ashes will render the entire nation spiritually pure; but the mixture will render him impure. A brief narrative concerning the death of Miriam, the lack of water and B’nai Yisroel’s resulting anxiety and lack of faith leads to the issuance of another test of faith in the Wilderness. Moshe and Aaron don’t know what to do; so God tells them: Kach et HaMateh v’Hakhaeil Et Ha’Edah Ata v’Aharon Achicha v’Dibartem El HaSela L’Eineihem V’Natan Meimav V’Hotzeitah Lahem Mayim Min HaSela V’Hishkita et HaEidah v’Et B’Iram – Hashem spoke to Moshe saying: Take the staff and gather together the assembly, you and Aaron your brother, and speak to the rock before their eyes that it shall give its waters. You shall bring forth for them water from the rock and give drink to the assembly and to their animals (Num. 20:8). Instead of following instructions, Moshe succumbed to his anger and hit the rock with his staff. Indeed water came out, the people drank, but Moshe and Aharon were punished. Aharon died and Moshe learned that he would not be able to enter into Eretz Canaan. As B’nai Yisroel resumes its wandering, they are attacked by Amalek. As a result, B’nai Yisroel is forced to go around the heart of Amalek territory. The people complain to Moshe again. They try to seek permission from the Sihon, the King of the Amorites, to pass through Amorite territory. Sihon denies permission and B’nai Yisroel attacks and eventually defeats the Amorites. Og King of Bashan tries to prevent B’nai Yisroel from marching through his land, B’nai Yisroel, with the help of Hashem, defeats King Og and his army.  The Parsha concludes with B’nai Yisroel settling on the Plains of Moab on the eastern side of the Jordan poised to enter into Canaan.

After the decree of the Law of the Red Heifer, the Torah begins a new narrative, a narrative about Miriam’s death, a lack of water, B’nai Yisroel’s complaint and God’s response. Rashi comments on the first Pasuk of Chapter 20.  Eidah Shaleim – the congregation is complete (whole). Sh’Kavar Meitu Metai Midbar, V’Ilu Parsho L’Chayim (Tanuchuma) – All those of the generation that left Egypt that was supposed to die have died in the wilderness, and all those who are alive at this point are supposed to enter into Eretz Canaan.  From this point on, the Torah records the final year of B’nai’ Yisroel’s time in the wilderness.  So 38 years have transpired from the first chapter of the Parsha to the second chapter of the Parsha. Yet in 38 years, a generation that didn’t really know slavery, which only knew that Hashem provided food and water, a generation that didn’t have do anything except learn Moshe’s Torah begin to sound like their parents and perhaps their grandparents. Yes, Moshe disobeys God by hitting the rock rather than talk to the rock. However, Moshe’s frustration might have been a result of the fact that he expected this generation to know better, to have more faith in Hashem, more trust in Hashem, more of sense of purpose in terms of its relationship with Hashem. Sadly, after thirty-eight years, our ancestors, this time, a generation born to freedom, still had work to do Vis a Vis its relationship to Hashem. Yes, they came a long way since their parents were slaves, but they still had a long way to go in terms of trust in Hashem, faith in Hashem, and a confidence that Hashem would not abandons his chosen people.

                Sadly, the White House Press Secretary is right.  The events transpiring along the U.S. Mexico border have a biblical sensibility about it. She thinks that the “enforcement of the law” defines the biblical nature of the treatment of these immigrants/refugees. A group of people fleeing a miserable place and seeking a “promised land” is indeed biblical. However, it is the behavior of Og and Sihon, denying entry of a people seeking a better life that is so troubling.  One would have thought after the dismal record of preventing Jews from entering with the outbreak of WWII and the detention of Japanese Americans, it would do better than that. Sadly, a nation that had once been a moral beacon is not an Eida Shalem (a Complete Congregation). Instead, it is incomplete and as such a darkness emanates from that moral beacon rather than light. Needless to say, at each graduation, my family has never sung the “Oh Canada” louder nor with as much pride.

Peace,

Rav Yitz

The Bottles Stand As Empty Now, As They Were Filled Before (Robert Hunter & Jerry Garcia - "Ship of Fools"

A Canadian acquaintance of mine used to be a huge fan of President Trump. He had a “Make America Great” hat and everything.  When I asked why he was such a fan, his answer was similar to approximately 40% of Americans, “because he says what’s on everyone’s mind but no one has the nerve to say.”  We met for coffee this week and I asked him if he thought the Canadian Prime Minister “had a special place in hell” because he called the President out on the ridiculous misrepresentations of tariffs and trade with the United States. I asked him if he was still a fan of the U.S. President who recently threatened the Prime Minister and Canada by saying that if the Prime Minister continues doing what he is doing the Canadian people will suffer. I asked my friend if he thought that the North Korean leader was a smart, great guy, whom the President is looking forward to having to the White House. He sheepishly smiled and explained that he honestly did not think that it was possible for a President to screw up the U.S / Canadian relationship. I reminded him that the relationship is stronger than a Donald Trump “tweet” or two. However, it is troubling to think of all the serious issues that need to be dealt with, and this President  creates a problem, spreads emptiness, antipathy and mistrust because he can, because it provides a sense of empowerment.

This week we read from Parsha Korach.  Korach was a relative of Moshe's. They both came from the tribe of Levi. Korach questioned Moshe's authority eventually leading a rebellion. Korach did question Moshe’s authority in a private meeting between individuals. Rather, Korach gathered 250 supporters, and then publicly challenged Moshe. Moshe tried to keep peace within the community, but to no avail. A divine test is administered, and Korach and his supporters fail. The earth swallows them up. However God is angry and a plague falls upon the people. They are communally punished for Korach's actions, their passive support, and their failure to bond together against Korach. Yet the people are still not convinced that Moshe and Aharon should remain in charge, only that Korach was unworthy. So a second divine test is administered this time with 12 rods stuck in the ground and almond branches resulting in Aaron’s staff, thus symbolizing that God has chosen Aharon to be the Kohen Gadol.  The Parsha concludes with God speaking to Aharon, and re-iterating his obligations in terms of the Mishkan, the Altar, and the Tent of the Meeting.

The Torah portion begins in rather innocuously, much like many rebellions. VaYikach Korach ben Yitzhar Ben Kahat ben Levi v’ Datan V’Aviram B’nai Eliav V’On ben Pelet Bnai Reuven – Korach son of Itzhar son of Kohath son of Levi took Datan and Aviram.  Korach “took” these men? Where did he “take” them? Rashi, the 11^th- century French commentator, offers an explanation based upon the Midrash Tanchuma (a fifth century compilation of rabbinic commentary). Rashi points out that VaYiKach he took - suggests that there should be a direct object. Since there is no direct object, Lakach Et Atzmo LTzad Echod – he [Korach] took himself off to one side or separated himself from the rest of the Leviim. By definition, a rebellion is a means of separating oneself from authority or accepted norms. The name Korach coming from the three lettered root of Kuf (K) – Resh (R) and Chet (Ch) means to make something empty or bald. KoRaCh’s rebellion against Moshe was not an attempt to create a better more efficient form of governance. Instead, KoRaCh’s rebellion was an attempt to elevate his own stature. He gathers leaders from other tribe, tribes that were geographically near him that heard his complaints. He didn’t have the support of other Leviim.  Korach was the first great “disruptor”, challenging Moshe’s authority and the institutions that he helped to establish in order to keep B’nai Yisroel safe from all those threatening societies.  

As my friend and I finished up our coffee; I told him to read the Tuesday June 12^th NY Times column by David Brooks, a politically conservative observant Jew.  Just last week, we commemorated D-Day, and the generation that created the post war institutions that saved the world and saved democracy. Over the past year, Brooks explains, we have watched the President, as well as leaders from Russia, Turkey, Poland and all the nationalist movements weaken these Post-War institutions that has kept much of the world safe, lawful and democratic.  Brooks points out that these highly nationalistic despotic oriented leaders are very different than those that saved the world from Hitler’s Germany. They are intent on fanning mistrust, spreading an emptiness of their world view in which there is no greater good than one’s own self- aggrandizement. Who knew that they were all taking a page from Korach?

Peace,

Rav Yitz

 

No One Knows Much More Of This Than Anyone Can See (Robert Hunter & Jerry Garcia - Days Between)

          Celebrating Israel at 70 has been marked by the annual Walk With Israel Day here in Toronto, and the annual Israel March in New York. Our children decided not to participate as they were anxiously preparing for final exams. Our seventeen year old claimed that she will be showing plenty of support for Israel as she will be spending the year studying there. As her mother began to protest, I gently reminded her that not only will have we already had one daughter spend a year in Israel studying, and now this daughter will spend the upcoming school year in Israel studying; I reminded her that God willing, our two younger children will also choose to take a gap year between high school and university studying in Israel. Before my wife could respond, I also quickly added that our each of our children’s gap year result in thousands of my dollars contributing to the Israeli economy, especially in the form of food products, and whatever else 18-year-olds spend money on while enjoying a gap year in Israel. I feel that Israel has both my emotional, spiritual and economic support. As a result, I have no problem criticizing Israel even if I don’t live there. I am American, I pay my taxes. I don’t live there, but I have every right to criticize the United States. However, in order to offer constructive and thoughtful criticism, one must be educated and informed. Yossi Klein HaLevi is a senior fellow at the Shalom Hartman Institute in Jerusalem. He wrote an incredibly insightful article in the May 30^th Jewish Week entitled: “Welcome to the Dysfunctional Relationship Between Israelis, American Jews.” Liberal Jews in America and Canada, because they live in the world’s safest diaspora environment have a very distinct perspective.  Israelis live in one of the most unsafe neighborhoods in the world, have a very distinct perspective.  

This week’s Torah portion is Parsha Shelach Lecha. The Torah portion begins with the narrative of Moshe gathering up twelve spies, one corresponding to each of the twelve tribes, and giving them the mission. The spies are told to investigate the quality of the land – fertile or barren, its inhabitants - warlike or peaceful, the nature of cities –fortified or open? The spies go and investigate and return. Ten spies offer a negative report and two, Caleb and Joshua, offer a positive report. B’nai Yisroel listens to the ten spies with the negative report and fell utterly overwhelmed at the prospect of entering into the land that Hashem promised them.  Hysterical, the people beg to return to Egypt. Hashem wants to wipe them all out immediately but Moshe defends the people just like he did after the Golden Calf. So rather than wiping out an entire people Hashem punishes B’nai Yisroel by prohibiting this generation from entering into the land. Eventually, when the slave generation has died out, the generations born in freedom will enter Eretz Canaan.  The people hear the punishment and decide they are ready to enter the land. Moshe explains that it is too late since entry into Canaan is ultimately premised upon faith.  Then Moshe begins teaching B’nai Yisroel laws specific to and premised upon settlement in the Canaan.  First Moshe teaches the Libation Offering as well as Challah. Next, Moshe teaches the laws of public atonement of unintentional idolatry, individual unintentional idolatry, intentional idolatry, a reminder about violating Shabbat and finally the laws of Tzitzit.

            The ten spies whom B’nai Yisroel chose to believe did not really bring such a negative report. They explained that the land was fruitful and fertile, there were trees and that it was really quite beautiful.  The problem with the report was that it revealed more about the spies and B’nai Yisroel than the land itself. When seeing some of the inhabitants and the physical size of some of those inhabitants.  The Ten spies said Vanhi V’Eineinu Ka’CHaGaVim V’Chain Hayinu B’Eineihem – we were like grasshoppers in our eyes and so we were in their eyes. (Num. 13:33) How do the ten spies know how the Nephilim (the Giants) perceive them? Did they ask the Nephilim? The answer to both questions is “No”. No they don’t know how the Nephilim perceive the Ten Spies and “No”, the Ten Spies did not ask the Nephilim. The spies feel small because from their own perspective and self- image, they are small. When they look in a mirror, they see slaves. They don’t see people who stood at Sinai and received the Torah. They don’t see a people who carry a Mishkan with Hashem protecting them and scattering their enemies. They don’t see a people worthy of Hashem’s daily miracles of Manna, and water.  Instead they carry with them the burden of two centuries of slavery and being slightly less than human rather than being slightly less than angels.  Rabbi Menachem Mendel of Kotzk (The Kotzker Rebbe) explained that this was the root of the spies as well as Bnai Yisroel’s sin. They had no right to consider how others viewed them, nor should they have been at all concerned. How could they consider how others viewed them? The Spies had no perspective or they had a rather limited perspective.  They should have all been spiritually strong enough to realize and accept that they were “priests to the nations” and “chosen by God”.  After a couple of centuries of slavery they lacked an accurate sense of self perspective. The fact that such spiritual awareness was still lacking even after all the miracles and promises that God made; meant that problem lay with B’nai Yisroel. These former slaves were not ready for the responsibility of land and peoplehood; they lacked a healthy sense of national self-perspective.

            Perspective affects not only how we see ourselves but how we deal with the rest of the world. Perspective affects how we deal with our own people. Perspective affects how liberal Jews deal with Right-wing Jews. Perspective affects Orthodox Jews deals with the non-Orthodox Jewish community. Perspective affects how Jews who are 1st and 2nd generation in Canada and the U.S. with their 3^rd and 4^th generation fellow Jewish Canadian or Jewish American. The Talmudic Sages taught us is that both perspectives are important in order to render a judgment because both majority and the minority perspectives were presented in the Talmud.  Klein HaLevi reminds us that throughout history, Jewish identity has managed to thrive by finding a balance between competing perspectives, realizing that the most accurate national perspective was a balanced mix, with each perspective offering a check and a balance to the other. Jewish Identity is only threatened when one perspective begins to dominate and alienate the other.

Peace,

Rav Yitz