No More Time To Tell How; This Is The Season Of What; Now Is The Time Of Returning (Robert Hunter & Phil Lesh - "The Eleven")

There are two refrains that I hear quite often as summer draws to an end and the school year appear imminently on the horizon. “The Holidays are early this year!” or “The Holidays are late this year!” Usually, my response is to remind the individual that Rosh Hashanah always begins on time – the first of Tishrei.  Late last week, during a phone conversation with our eldest daughter, we were discussing schedules, holidays and opportunities to see each other.  She explained to me that in a typical campaign year, her busy season begins after Labour Day. By October, she is usually in high gear up until elections, which normally occur on the first Tuesday of November. In the year before a Presidential Election, she becomes very busy as the fall progresses into winter and State Primaries and Caucuses begin in February throughout the rest of the winter and into the spring. She explained that the earlier the Jewish Holiday, meaning as close to Labour Day as possible, the more convenient. This year she complained because the Holidays occur during the first 3 weeks in October when her office working at a top speed nearly 18 hour days 7 days/week. That pace will continue until the end of November and take a few days for the U.S. Thanksgiving and then resume once again.

This week’s Parsha is the Parsha Nitzavim. According to the Aggadah, this the recounting of Moshe Rabeinu’s last day of life. Unafraid of his imminent death, he gathers his family: Rosheichem, Shivteichem, Zikneichem, v’Shotreichem, Kol Ish Yisroel, Topchem N’Sheichem V’Geircha Asher B’Kerev Machanecha Meichotev Eitzecha Ad Sho’eiv Meimecha – The heads of your tribes, your elders, and your officers, all the men of Yisroel; your children, your women, and the stranger who is in the midst of our camp, from the woodchopper to the one who draws water (Deut. 29:9-10). Moshe imparts his last vestiges of wisdom to his children, his people. Moshe wants to make sure that everything is in order when he dies and Joshua takes over. Moshe truly has been blessed. He has had the blessing of old age, and here God has granted him the gift of saying goodbye, in perhaps the most wonderful fashion. God has commanded Moshe to say his goodbyes and impart the final vestiges of wisdom.             

As the text ties up the “loose knots”, as Moshe makes the final preparations for his death; there seems to be a foreboding sense that Moshe’s final moments may not be so pleasant and peaceful and the future of the people may not be so bright after all.  Moshe says a lot of rather discouraging things on his “deathbed”.  He explains that later generations will fail to heed the Torah and they will be exiled. He explains that sad things will happen. He explains that bad things will happen.  Moshe does not offer some saccharine type of hope that suggests not worrying and everything will be OK. Rather Moshe offers a type of hope that empowers each and every individual, empowers each and every generation and, just as importantly Moshe tells them the secret to survival. HaMitzvah HaZot Asher Anochi M’Tzavcha HaYom For this commandment that I command you today Lo Nifleit Hee Mimcha It is not hidden from you V’Lo Rechoka Hee and it is not distant. Lo Bashamayim Hee It is not in the heavens… Ki Karov Eilecha HaDavar Me’od B’Ficha U’Vilvavcha La’Asoto  Rather the matter (the word) is very near to you – in your mouth and your heart – perform it (Deut. 30:11-14). Moshe secret was that Torah is not inaccessible. Anyone can do it. You just have to learn it and then do it. Moshe reminded those who were listening that his words, his teachings are not beyond anyone’s capacity.  Sforno, the great Renaissance Rabbi and Commentator, explains that Teshuva, repentance, and Torah is within the individual’s and the community’s capacity; there is no need for a prophet to bring heavenly messages if the community behaves the way it is supposed to behave. The community only needs someone to teach the community what to do and how to do it. Then the community will be informed enough as to how to behave appropriately. Moshe taught them that Torah was portable. It could go anywhere in the world as long as there was someone to learn it and teach it. 

As we spoke, she acknowledged that Jewishly speaking, she understands that the Jewish Holidays are always on time. I validated her and acknowledge the chaos that is her professional life during a presidential campaign.  I reminded her that not only are the holidays on time but they can never be too late because Torah is on time and it is never too late to “to observe and learn Torah”. Torah is always around and available. Amid this chaos, we understand the Torah is close by. Although I could hear her eyes rolling at me over the phone and she patronizingly and lovingly said, “Yes, Dad”; I gently reminded her that amid this chaos we are given the opportunity to continue learning, to spiritually prepare for holidays and participate in the Holidays. Again, I heard her say “Yes, Dad”, but this time she added that she knew of several minyanim nearby and will make plans with friends.   As chaotic as it seems, Moshe’s re-assuring words that the Torah is designed to be accessible to everyone, everywhere and all times, suggests something even more profound; that amid the chaos, God is just as accessible.

Peace,

Rav Yitz

If Only I Could Be Less Blind; If Only I Knew What To Find ( Phil Lesh & Jerry Garcia - "Mindbender Confusion's Prince")

For some reason, when Israel has elections, I feel compelled to reach out to a few friends who have made Aliyah.  This week was no different. I reached out to a few of my friends, a Brit and several Americans all of whom are all politically quite savvy and quite cynical. I spoke to them about a week before the elections and then immediately after the returns were finalized. With the results in, it appears at this point that Prime Minister Netanyahu does not have enough support to form a government. Perhaps the most fascinating result of the election was the fact that friends on the political left of the issue of peace and Palestinians and friends on the political right of the issue of peace and the Palestinians were both hopeful that Bibi would not remain Prime Minister. Both pointed out that Bibi has a cynical pattern: increasing tensions with Hamas which allows Bibi to threaten or militarily engage Hamas. My friends explained that this decision to respond militarily is completely justified; both sides point out the fascinating coincidence that tensions and incursion seem to occur around an election. They pointed out that a couple of weeks before this election there was increased tension with Hamas. My friends explained that rising tensions and a military incursion allow Netanyahu to portray himself as “Israel’s Protector”.  My friends also pointed out that Bibi tends to make extravagant promises regarding Israel’s security. Approximately a week before the election, Israelis heard President Trump’s talking about a defense treaty with Israel and Netanyahu’s pledged to annex the Jordan Valley. “So”, I asked, “What’s different this time?”

This week's Parsha is Ki Tavoh. For the past several Parshiot, Moshe has been listing and explaining all the precepts and laws. Last week's Parsha and the first part of Ki Tavoh explains the rewards. We will inherit the land; we will keep the land. Our enemies will be rendered weak. We will be fruitful and multiply. However, the second half of the Parshah explains all the curses that would befall us if we neglect to observe these laws. Every curse, of course, is the diametric opposite the previous blessings. So if we were promised bountiful harvests and many children, then our curse will be drought, famine, and bareness. Traditionally, the Aliyot that contain the curses are read in a softer voice. However, as horrible as these curses are, we must understand that it is up to us. We can either follow these laws or not, and as a result, we will bear the consequences of our actions. This is not necessarily a bad lesson for us as well as our children to learn. We are responsible for our actions, and we must bear responsibility for the consequences of those actions.

            One of the curses is most poignant given what my friends in Israel were explaining to me regarding cynical and corrupt leadership.  Arur Mashgeh Iveir Ba'Derech, Va'Amar Kol Ha'Am Amen - Accursed is one who causes a blind person to go astray on the road. And the entire nation said 'Amen" (Deut 27:18). If we read this literally then we are talking about a guide or a seeing-eye dog that would lead the blind astray. However, this curse is symbolic. We know that the Torah is light and the word Derech (way) is usually in combination with the Way of the Lord (God's Laws). On a metaphorical level, the curse is upon those leaders of a community that causes the less knowledgeable to go astray. If that knowledge causes those who are blind to go astray, then that leader should be cursed. Implicit to that statement is that the one who causes the blind to go astray sees the light, has the knowledge and teaches or guides the community away from God. Our Talmudic Sages offer an Aggadah about the teachers/Rabbis who were the leaders of their communities. "If there are two teachers, one who covers much ground but is not exact, and one who does not cover much ground but is exact, Rav Dimi b. Nehardea maintained that the one who is exact and does not cover much ground is to be appointed. The reason? A mistake once implanted (in the mind or in behavior) remains [a mistake]. (Talmud Baba Batra 21a-b). The Talmudic sages essentially understood the first rule in education. It is terribly difficult to undo that which has already been incorrectly taught.

It appears that the Talmudic Sages also understood quite a bit about Israeli political campaigns as well. My friends, both on the “right” and the “left” explained that at least half of the country has started to see that the Prime Minister takes a cynical approach to campaigning and governance. They explain that at least half of Israel has become aware that he is concerned about remaining in power and avoiding any corruption charges rather than solving the issues that matter to at least half of Israelis. They also sensed that Bibi’s disdain for democratic institutions including the courts, the press, and Israel’s Declaration of Independence had become evidently troubling to many Israelis. My friends all agreed that it doesn’t bode well for a leader of democracy to outwards and cynically express disdain for the very institutions that ought to be defended. Nor does it bode well for a leader of a democracy to divide and weaken the very institutions that make Israel such an incredibly unique and special place. As we hung up, they were all left wondering if there will be a new Prime Minister and if not, hopefully, this Prime Minister received the message transmitted by friends and the rest of the electorate.  

Peace,

Rav Yitz

One And Only Rebel Child, From A Family Meek And M (Merle Haggard - "Mama Tried")

Maybe I am getting mellower as I get older. Although, my family would passionately disagree. Perhaps, all the gray hair on my head and in my beard indicates that instead of becoming mellower, I have truly become wiser. I am sure my family scoffs at that characterization as well. Maybe the wisdom that is embodied in all my gray indicates wisdom at choosing battles, especially with my children. One such seemingly minor event occurred on Monday of Labour Day when I spent most of the day running errands with my seventeen-year-old daughter. When we began, she gave me the list of errands, and only one caught my attention and was worth a follow-up question or two. She wanted to stop at a store and get a second ear piercing. I chuckled and she asked if I had any problem with her request. Now if I was younger, as I was with our eldest daughter, I would have said absolutely not, I would have told her that she can do that when she goes off on her “gap” year in Israel or while she is away at University. In fact, I did say to her two older sisters when they made a similar request. I asked why she wanted a second piercing. Her response was truly insightful. She explained that she didn’t have to ask. She could have borrowed the car and went to get the second ear piercing or pierce some other part of her body. She explained that at her age she could have done any number of things to “rebel”, to express her independence, and her individuality. I asked her one simple question. Is it more important to get the second piercing or rebel?

 This Shabbat, we read Parsha Ki Teitzeh. Moshe teaches us the laws concerning war, creating an environment for soldiers to behave as honorably as possible. We learn that everyone, whether “loved” or “hated” has rights under the law as well as entitlements. We learn that every one of us is responsible for the other. If we see something that has been lost by our neighbor then we pick it up and return it. Moshe re-iterates that human relationships can either be holy, between a husband and wife and between parents and children or unholy by crossing the boundaries of those relationships. Moshe reminds the people that children will not be punished for the sins of their parents, nor will parents be punished as a result of their children. In such a situation there would be no need to add punishment since the parents of the child or the children of the parent would be punished enough just having been touch by the situation. Essentially this morning’s Parsha is all about human relationships designed to maintain individual holiness as well as communal holiness.

So it is troubling that we are confronted with one of the most controversial commandments of the Torah. Ki Yiheyeh L’Ish Bein Sorer U’Moreh Einenu Shomeiah B’kol Aviv U’vkol Imo, If a man will have a wayward and rebellious son, who does not hearken to the voice of his father and the voice of his mother V’Yisru Oto v’Lo Yishmah Aleihem and they discipline him, but he does not hearken to them, then his father and mother shall grasp him and take him out to the elders of his city and the gate of his place. They shall say to the elders of the city, B’Neinu Zeh Sorer U Moreh “This son of ours is wayward and rebellious, he does not hearken to our voice; he is a glutton and a drunkard.” All the men of his city shall pelt him with stones and he shall die;  U’viarta HaRah Mikirbecha and you shall remove the evil from your midst (Deut. 21:18-21). The literal meaning of the verses suggests that in the extreme case of an evil child who is beyond help and clings to evil the way the rest of the community clings to holiness, such a child must be eliminated. First, we should all recognize the fact that Moshe’s presentation of the “Rebellious Child” is theoretical. The Talmud makes the point that “there never was nor will there ever be” a child to be put to death based upon this law. If, as the sages explain, that “there never was nor will there ever be a child put to death base upon this law” then the why is here in the Torah.  Some of the commentators suggest that it is an implied primer for child-rearing and inculcating the child with the parents’ values. That means that the parents need to have a common consistent voice when teaching values. They must minimize any contradiction when it comes to making decisions, and transmitting values.  The “rebellious son”, therefore, is an illustration of what can happen when parents are inconsistent. For Moses, the case occurs when a man has a child by the wife whom he doesn’t love as opposed to the wife whom he does love. We saw it with Jacob. He favored the son’s that were born to him by his beloved Rachel.

In the great scheme of things, a second ear piercing is no big deal. Personally, I had no problem with it. I explained that my hesitancy was a result of making sure that Mom was on board. I explained that if the ear piercing is about a child’s rebellion, then I suggested that a real rebellion would be to go and do without seeking permission but rather present it as a fait accompli. If the ear piercing is just about getting a second piercing, then I suggested she ought to inform her mother like she informed me. Because mom didn’t know about our daughter’s plan on that day,  I told her that I couldn’t take her without her Mom being informed and without Mom afforded the opportunity to say her piece. I chuckled again and this time my daughter told me that she was glad that I had mellowed enough that there were far more serious child rebellions than a second ear piercing.

Peace,

Rav Yitz

The Judge Decreed It, The Clerk He Wrote It (Noah Lewis - "Viola Lee Jones")

          Following the horrific revelation of Jeffrey Epstein twenty years of molestation and rape of teenage girls in parts of Florida, New York, and New Mexico, his imprisonment awaiting trial and finally his suicide; the New York City Judge, Judge Richard Berman did something quite extraordinary.  Judge Berman received a lot of criticism however he also earned the admiration of our three daughters. When we heard about it in the news, it even sparked a discussion with our 12th-grade daughter. A couple of weeks ago, Judge Berman decided that those women who were victims, and witnesses to many of Epstein’s crimes, would be given the opportunity to offer testimony. Because the perpetrator was already dead, thereby avoiding trial and sentencing, many had asked what would be the point of entering the victims’ testimonies into the court records when the defendant was already dead and there would not be a trial per se. Our daughter thought the Judge was incredibly humane and brilliant for permitting the victims’ testimony. She intuitively understood that these women needed their testimony entered into an official court record because for the past ten years their testimony had been denied, and not validated. Our daughter then commented that the validation was not only for the victims but because an injustice had been perpetrated years before when the Florida court gave Epstein a minimal sentence and did not hear testimony, Justice itself had been corrupted. The victims’ testimony was a means by which Justice could be validated.

          This morning we read from Parsha Shoftim. Moshe has completed his lecture on the values of monotheism and covenant. Now he begins telling B'nai Yisroel all the nitty-gritty details of living a Jewish life within this community. What a downer! B’nai Yisroel is inspired and ready to enter into Eretz Canaan and begin living the life in the land that God had promised their ancestors. They are now ready to begin fulfilling the dream that allowed them to survive centuries of slavery. So what does Moshe Rabeinu do? He brings them crashing back to reality. Now they will listen and understand laws concerning war, punishments for idolatry, choosing a king, jurisprudence, priestly entitlements, and unsolved murders. Moshe gives B’nai Yisroel a healthy dose of reality by supplying all the details required to uphold the Covenant.

            Implicit in Moshe’s lecture, implicit in a society, any society for that matter, is the role of justice. Justice provides a check and balance to corruption. However, the concept of Justice itself, let alone the reality of it, can also become corrupt and perverse. Hence it is not enough for Moshe to tell us Shoftim v’Shotrim Titen Lecha  Sh’Arecha Asher Adoshem Elokecha Notein Lecha Lishvatecha  V’Shaftu et Ha’Am Mishpat Tzedek – Judges and officers shall you appoint in all your cities- which Hashem, Your God, gives you -  for your tribes; and they shall judge the people with righteous judgment. Moshe must explain what “righteous judgment” means, its foundation for a civilized society, its difficulty to maintain, and the brutal honesty required. Lo Tateh Mishpat – You shall not pervert judgment, Lo Takir Panim – you shall not recognize a person’s presence, V’Lo Tikach Shochad Ki HaShochad Ye’Averi Einei Chachamim Visaleif Divrei Tzadikkim – and you shall not accept a bribe, for the bribe will blind the eyes of the wise and make just words crooked (Deut. 16:18-19).

            Justice is supposed to be blind. Whether poor or wealthy, whether blue-collar crime or white-collar crime, justice is supposed to be oblivious to our tendency to automatically side with the downtrodden or the wealthy well-heeled person. Why? Because corruption is blind as well. The poor can be corrupt and so can the wealthy. Sometimes, even the system itself can grow corrupt and perverse. When that happens, people, alienation increases. As parents, we sense that with our children. So when our daughter sees the courage of a Judge gives voice to the victim, to allow words of those who had been silenced to speak; our daughter’s faith in “the system”, is re-affirmed.  Corruption knows no barriers, knows no color, knows no religion, and knows no gender nor nationality. The only barrier to corruption is our own individual courage, a moral code, a constitution, the Torah and a profound desire to Tzedek Tzedek Tirdof – Righteousness Righteousness shall you follow (Deut. 16:20). As Jews, our sense of Righteousness comes from Torah, comes from these laws and the fact that justice must remain utterly pure and without a blemish.

Peace,

Rav Yitz