Loose With The Truth, Maybe Its Your Fire (Robert Hunter & Jerry Garcia - "Althea")

          With an empty house (soon to be filled with my wife and children over the next few weeks), I haven’t had to fight with anyone over the remote control, over the type of music that is played (Jazz or The Grateful Dead); or anything for that matter. Earlier this week, I noticed a book on our bookshelf that I haven’t read in about 30 years but it seemed like it would be pertinent to the times we are living in George Orwell’s 1984. So I began reading it. As I am reading a book about life in a totalitarian state where Big Brother is always watching, telling its citizens how to think, always rewriting history, always being sure to eliminate facts and thereby make truth subjective rather than objective. As I am reading the book, as I thought about “fake news”, as I study Torah, I realized how decidedly “Un-Jewish” this is. I realized that facts, truth, paying attention to what we see, what we read, and what we hear has been the key to the survival of the Jewish People. The Jewish people read the Torah. The history of the Jewish people has been to hear the words of the Torah and to listen or heed those to who teach and transmit Torah. Within that process of reading, listening and seeing all of which, by the way, are a means towards learning, comes questioning. It seems that asking questions is the basis for which reading, listening, and seeing allows us to pursue truth, to determine which are facts and which are not, and to make sense of facts.    

           This week’s Parsha is V’Etchanan. The Parshah begins with Moshe's recounting his experience of pleading to God to allow him into the Land. Moshe explained to this new generation that because of the previous generation’s whining and complaining, he lost patience and failed to adhere to God's command. Moshe explains that this is why he cannot cross into the land as well as Joshua becoming the leader. Moshe then recounts his experience and his generation's experience of revelation at Sinai. However, instead of just stating the facts, Moshe adds his own editorial comments. "For the Lord, your God is merciful, He will not abandon you or destroy you, He will not forget the covenant of your forefathers that he swore to them" (Deut. 4:31). Moshe is offering hope, suggesting that no matter what happens to this people, they must always know and believe that we always have the capacity for Teshuvah for return or repentance to God and that we will always be accepted. Moshe then begins recounting the giving of the Aseret HaDibrot, The Ten Commandments. Moshe again reminds B’nai Yisroel to never participate in Avodah Zarah (idolatry), and avoid it at all costs. He implores us to pass this information and to teach these traditions and these laws to the next generation.

Throughout this Parsha, the secrets to our survival are revealed in large broad statements as well as the use of certain words. One secret to our survival is the Aseret Dibrot -The Ten Commandments (Deut. 5:6-19). Another secret to our survival is perhaps the one theologically dogmatic statement in Torah: Shmah Yisroel Adoshem Elokeinu, Adoshem Echad – Hear O Yisroel O Lord Our God, the Lord is One. (Deut. 6:4). Certainly, the “Shmah” contributes to the secret of our survival. Moshe’s re-iteration of God’s nature also contributes to the secret of our success.  Ki Eil Kanah Adoshem Elokecha B’kirbecha Pen Yechreh Af Adoshem Elokecha   Bach V’Hismidcha Mei’al Pnei Ha’Adamah- For a jealous God is the Lord your God, among you lest the wrath of the Lord your God will flare against you and He destroys you from upon the face of the earth…(Deut 6:15-19). Certainly, these powerful explicit statements of theology, universal moral guidelines, and our fear of retribution contribute to the secret of our survival.

However, the essence of our survival is our sense of purpose and our sense of existence. This sense of purpose is based upon accepting facts, and truths and asking questions, always asking questions in order to better understand facts and truths so that we can transmit what we learned.  Our purpose is to live according to these laws. “You shall be careful to act as the Lord your God commanded you, you shall not stray to the right or left. B’chol Ha’derech Asher Tzivah Adoshem Elokeichem Etchem Teileichu L’ma’an Tishyun V’Tov Lachem V’Haractem Yamim – On the entire way that the Lord your God, commanded you shall you go, so that you shall live and it will be good for you, and you shall prolong your days…(Deut.6:29-30).  We live according to the Torah so that our lives will go well so that our lives will have more meaning so that the quality of our lives determines length. We learn that living a long life is not about the length it is about quality. Our sense of purpose is to achieve this quality. Besides “purpose” we must have a sense of our existence. Our sense of existence is our acceptance of our place. There were generations that came before us and, G-d willing, generations will follow us. Each and every generation must be empowered to question.  Ki Yishalcha Vincha Machar Leimor Mah Ha’eidot vHa’chukim v’Hamishpatim asher Tzivah Adoshem Elokeinu Etchem – If your child asks you tomorrow saying; What are the testimonies and the decrees and the ordinances that the Lord your G-d commanded you V’Amarta L’vincha Avadim Ha’yinu l’Faroh B’Mitzrayim – You shall say to your child, “We were slaves to Pharoh in Egypt…(Deut. 6:20-21). Jewish survival depends upon full disclosure even if it is troubling or doesn’t’ present the Jewish past in the most favorable light: “We were slaves in Egypt”. The Jewish people’s sense of purpose is of that of the transmitter between the older generation and the younger generation, between the past and the future. As we delve deeper into the Book of Deuteronomy we understand that our survival is dependent upon our ability to transmit this sense of purpose and sense of existence to the next generation. The ability to transmit and the ability to accept transmission is what makes us a holy nation.

Peace,

Rav Yitz

History's Page Will Be Neatly Carved In Stone ( John Barlow & Bob Weir- "Throwing Stones")

It’s not every week where we get to watch history made and unmade. For all the soccer (football) fans, history was made when France won the world cup led by a teenager. That hasn’t happened since the legendary Pele led his team to a World Cup victory while he was a teenager. History was also unmade as the President did his level best to undo a seventy-year relationship with Europe, explicitly commenting historical allies including Canada, Germany, England and NATO, the EU, should be considered foes. History was also unmade as the President did his level best to befriend a government, a type of leadership, and a country that, in the aftermath of WWII, gave the world an Iron Curtain, attempted to give nuclear missiles to Cuba, brought legitimacy to North Korea, Chairman Mao’s China, Assad’s Syria, as well as a rise in cyber warfare in places that have democratic elections. As remarkable uplifting as it was to watch history made; it was equally disconcerting and deflating watching history being unmade. I was raised to believe that History could be considered something sacred, something holy. It is something to be learned. It is something that connects the present to the past. It allows us to chart a path to a better future. So I was absolutely aghast when I saw a leader behave in a manner that was completely bereft of a sense of history, and acknowledgment of belonging to a rich tradition, of belonging to an organization that predecessors helped to create. Perhaps even more troubling is that without a sense of history, a person could legitimately believe that until showing up, nothing preceded his/her arrival, and nothing of value will probably follow. That attitude is completely at odds with a person who reveres history and that attitude is completely at odds with Torah, Judaism and Moshe Rabbeinu.

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 past experience 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 backward 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.

Both the Parsha and the Book of Devarim begin with a narrative statement.  Eilah HaDevarim Asher Diber Moshe El B’nai Yisroel B’Eiver Yarden-These is the words that Moshe Spoke to all Israel, on the other side of the Jordan…(Deut. 1:1) For the next 5 verses, 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 the 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.

The Book of Devarim will remind us that Moshe Rabeinu was an incredibly humble man. There was none more humble. Here was Moshe Rabbeinu, the elder statesman, the individual that unquestionably had the closes relationship with God, a leader of a people for more than forty years. He had every reason to believe that there was no narrative before he came upon the scene. He has every reason to not care what happens after he is gone since he is prohibited from entering into the land. However by taking on the role of the transmitter, Eilah HaDevarim Asher Dibeir Moshe – “These are the words that Moshe spoke” and was astute enough to write down, Moshe understood his place in History. He understood what it meant to make history, and to do so, inspire people to continue transmitting his message, his words long after he was gone. After watching certain leaders unmake history, fail to understand his place in history; I realize that those leaders don’t have words that inspire a message worth transmitting to future generations.

Peace,

Rav Yitz

Your Typical City Involved In A Typical Daydream; Hang It Up And See What Tomorrow Brings (Robert Hunter, Jerry Garcia, Phil Lesh, Bob Weir) "Truckin"

While I was getting our sixteen-year-old daughter packed and readied for her summer trip to Israel, we were both riveted to the rescue of 12 Thai boys and their soccer coach who had been stuck in an underwater cave for the past couple of weeks. The two-mile journey to rescue the 12 teenage boys and their coach was fraught with all kinds of danger: murky water, extremely narrow passages, tunnels completely submerged in water, small chambers with limited oxygen, and jagged rocks. Certain points along the route had specific names including Monk’s Junction and Pattaya Beach. For a professional cave, diving Navy Seal the journey from the opening to where the boys and their coach were found took roughly 4-5 hours. Each boy who was tethered to a lead diver and escorted by another diver back to the surface traveled the two kilometers in 6-7 hours. For the divers it was an 11 hour round trip journey. As our daughter began her journey, these 12 boys and coach concluded their own harrowing journey to freedom.

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, B’nai Yisroel is spiritually and physically ready to cross the Jordan River and enter into Eretz Canaan. B’nai Yisroel is about to realize the Brit, the covenant that God made with the Avot: Avraham, Yitzchak, 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.  Whenever an individual, a group, a community or a people experience anxiety about the ability to handle future unknowns; looking back at past lessons also seems to make a lot of 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, we look back knowing that if we overcome past obstacles and fears, then we should be able to overcome future anxieties, obstacles, and fears.  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 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. This is means of recording based upon positive expectations when there were no travails, issues or problems. Moshe also kept a record of their travels based upon Motzaheihem their departures, when there were travails, issues, and great difficulties, when people murmured against God, against Moshe etc. Now that Bnai Yisroel stands on the brink of entering Eretz Canaan, all the experiences, both positive and negative gave Bnai 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.

As I pulled up to the airport, helped my daughter check her bag and said our goodbyes for her five-week trip to Israel; she had a bit of nervous look in her eye. She has been to sleep away camp before. She has been to Israel without her mother and me. I asked her if she was OK. She smiled through a tear welling up in her eye as she explained to me that those boys had a journey, an experience that they will never forget, each open oxygen depleted chamber, each extremely narrow passageway; an experience and a journey that will have a deep effect upon them. She smiled and said that for the next five weeks she will be on a journey. She laughed nervously reminding us both that it should never be as harrowing and as dangerous as those boys. Then she smiled at me and said that she knows that she will be affected by her journey. I smiled back at her, agreed with her, and then whispered to her to stay safe, use good judgment and learn. She kissed me on the cheek, thanked me and said that she would do all those things. As she walked through security, I have no doubt, that like all of us who take a moment or two during our own journey, that she will grow and mature on this particular journey.

Peace,

Rav Yitz

Who'll Go Right Through The Book And Break Each And Every Law (John Barlow & Bob Weir - "I Need A Miracle")

This week, Canada celebrated Canada Day (formerly known as Dominion Day) and the United State celebrated Independence Day. Both countries are the embodiment of the “New World”, a world built upon laws, democracy and based upon a dream that the future is genuinely brighter and more hopeful than the “Old World’s” paralyzing history and restrictive social mores. Both countries offer a possibility, an opportunity and that one ought to be judged by the “content of character”, not by skin colour, country of origin, wealth, or family connections. Both countries have always made it clear that no person is above the law: Not the poorest, not the wealthiest, not the meekest, not the most powerful.  So as my children celebrate both Canada Day and Independence Day; I feel compelled to remind them that what they should keep in mind when they celebrate is that more than any form of government more than any form of a society’s basic principle of organization; Democracy is the holiest form of government and, besides Torah, Democracy is one of the holiest organizing principles of a society. Like Torah, in Democracy the Law is sacred, the law is Holy, and no king no leader is above the Law. Like Torah, Democracy and Law work best when it avoids fundamentalism/extremism of the left and right; but rather sticks to the middle (Deut. 28:14).

This Shabbat we read from Parsha Pinchas. The first few Psukim of the Parsha are a direct continuation of the previous Shabbat Parsha: Balak. There is no elapse of time in the narrative. Balak concludes with a plague upon B’nai 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 behaviour 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 Shalosh Regalim (Three Pilgrimage Festivals etc).

Isn't it odd, or perhaps even disturbing, that Pinchas' zealousness, his subsequent spear throwing and impaling his targets appears rewarded with a Brit Shalom - a Covenant of Peace and Brit Kehunat Olam - a covenant of an everlasting Priesthood? (Num. 25:12). Through our modernist lens, many readers will perceive Pinchas’ act to be nothing more than fanaticism or vigilantism. It appears as if vigilantism is rewarded. To offer Pinchas Peace and the Priesthood becomes seems incomprehensible. The NeZiV (Rabbi Zvi Yehuda Berlin Poland 1817-1893; the Rosh Yeshiva of the Volozhin Yeshiva) offers a fascinating explanation that might be valuable in today's’ age of extremists recruiting young people. The NeZiV explains that the Brit Shalom is a guarantee of peace from an inner enemy from whatever lurked within Pinchas that caused him to kill another human being without due process. "The Holy One Blessed He blessed him [Pinchas] with the attribute of peace, that he should not be quick-tempered or angry. Since it was only natural that such a deed as Pinchas' should leave in his heart an intense emotional unrest afterward, the Divine blessing was designed to cope with this situation and promised peace and tranquility of the soul." We can now begin to make some sense of these covenants. Once Pinchas committed his first act of zealous defence of God's glory, perhaps it becomes easier and easier to commit the second, third or forty-eighth act of zealous defence of God's glory. At some point, from the NeZiV's perspective, the zealot's soul becomes damaged, the zealot's emotions are incapable of feelings, and the zealot's eyes become unseeing except through the lens of their zealousness. The zealot by definition is an extremist and we know that extremism in Judaism is frowned upon and halachically unacceptable (see the laws of the Nazarite).  Precisely because the zealot does not know peace when he/she commits such an act, in Pinchas' case the only gift God could give was that the tumult of his own soul should cease and he should be whole, complete and at peace.

Yes, Pinchas saved a community from further pain and suffering by hurling that spear at Zimri and Omri. Yes, Pinchas murdered that Prince of the tribe of Shimon and that Princess Midian. The Covenant isn’t so much a reward but rather it is a salve or a balm for the tumult within Pinchas’ soul. Now, Pinchas and his descendants could ill afford to ever act as vigilantes, Pinchas and his descendants could ill afford to take on a such a fundamentalist attitude because Pinchas has now been thrust into a position of leadership and rather than embracing the fundamentalist and tumultuous aspect of soul, he must rather embrace the calm, loving demeanor of his grandfather, Aaron, who chased after Justice and loved Amcha.  

Peace,

Rav Yitz