Martin Luther King’s birthday
was commemorated earlier this week. We acknowledge Dr. King’s birthday by
listening to his aspirational and inspirational words of his “I Have a Dream”
speech and my kids eagerly watched a bit of NBA basketball during their lunch
period in school. (The NBA historically commemorates MLK DAY by playing NBA
games during the day in its larger U.S. markets.) A variety of cities also
conduct commemorative civic celebrations. Usually, it is a day when city
officials, politicians, and pundits reflect on Dr. King’s legacy, his struggle
against racism and prejudice in the U.S. as well his aspirations for a more
racially tolerant society. Some pundits suggest that because of Dr. King’s call
for racial tolerance there became heighten sensitivity and tolerance for all
who are alienated because of prejudice: prejudice against people of color,
sexual orientation, the physically challenged, and Jews. Amid this time of
reflection, it was somewhat ironic that the President’s daughter in law during
a campaign event for her father in law made insensitive and mocking comments
about former Vice President Biden’s well-publicized lifetime of stuttering. “Joe,
can you get it out?”, “Let’s get the words out, Joe.” Apparently, the comments
were greeted with muffled giggles and the uncomfortable polite silence when
someone crosses an obvious boundary of civility. However, the more poignant and
inspiring response appeared in the January 18th NY Times opinion
page. Mr. Chesley B. Sullenberger III (aka Sully, the former airline pilot who
made a heroic emergency landing in the Hudson River saving the lives of all the
passengers) offered his response entitled “Capt. ‘Sully’ Sullenberger: Like Joe
Biden, I Once Stuttered, Too. I Dare You to Mock Me.” Sully explains that
imperfections do not define individuals.
This week we read from Parsha Va’Eira.
This Shabbat we read Parsha Va’Eira.
In this Parshah, God reassures Moshe after Pharaoh and mocked and dismissed
both he and Aharon. God explains the plan to Moshe that Pharaoh’s heart will be
hardened after each plague but eventually, Pharaoh will capitulate. God explains
the various stages of redemption. 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 allows B’nai Yisroel to worship God for three days,
Pharaoh sometimes acquiesces sometimes he doesn’t. 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 acts almost like a child. He returns to his arrogant
self-centered nature. Finally at the very end of the Parsha, after the plague
of Hail has devastated the land and killed anything that was outside, Pharaoh
expresses the evolution of his belief system.
Moshe’s first meeting with Pharaoh
concluded with Pharaoh ordering his slaves to produce more from less raw
material. Essentially Pharaoh embittered the lives of the Hebrew slaves even
more than current levels. The slaves were not at all happy with Moshe. God now
sends Moshe back for a second meeting, a second confrontation. For the second
time Moshe feels compelled to remind God that he is Ani Areil Sfatayim – I have sealed
(circumcised) lips (Ex.6:12; a euphemism for a speech impediment, traditionally
thought to be a stutter). Why does Moshe feel compelled to remind God what God
already knew and didn’t seem bothered by? Moshe already explained that he had a
speech impediment (Ex.4: 10-2). The first time Moshe informs God that he has a
speech impediment, God re-assures Moshe and informs him that his older brother
Aaron will be a spokesman when they meet with B’nai Yisroel. Moshe expected
that the Elders of B’nai Yisroel would speak on his behalf during his meetings
with Pharaoh. Now, God was changing the expectations by instructing Moshe that
must speak to Pharaoh. Again, Moshe fears that he is unqualified and his
statement of “Ani Areil Sfatayim- I have circumcised (sealed)
lips express that fear and anxiety. The Tifferet Israel, Rabbi Israel Lipschitz
(1782-1860) commentary on the Mishna explains that a certain king, having heard
of Moshe’s fame, sent a renowned artist to paint Moshe’s features. The painter returned and the Sages proclaimed
his work to be that of a degenerate. The King wanted to see for himself so he
headed out to the wilderness where Moshe and B’nai Yisroel were camped. Seeing
Moshe, the king realizes that the painting did not lie. Moshe tells the king
that the painter was accurate and that he had been born with many physical
impediments and infirmities and character shortcomings. Moshe explained that he
had spent a lifetime learning how to control and conquer these impediments,
infirmities, and shortcomings (comment on Mishnah
Tractate Kiddushin).
Of course, Moshe will go on to
provide some of the most inspired words ever recorded. Regarding Moshe, we will
learn that no one had a closer relationship with God, was as great a prophet or
leader. Moshe’s impediments, infirmities and character shortcomings became
obstacles for Moshe to overcome. These impediments, infirmities, and shortcomings
allowed Moshe to identify with the alienated, the downtrodden and the “other”. Moshe’s struggle to control and conquer his shortcomings reflected the vast amounts of character and intestinal fortitude. No,
Moshe’s deficiencies did not define him, rather his character, his internal
strength defined him. When Moshe claims Ani Areil Sfatayim; we bear witness
to a man engaged in the hard work of character development, overcoming obstacles
and growing into the greatness he would ultimately achieve. This is our hard work as well. Whether it is
Moshe, Martin Luther King, or Sully Sullenberger, the message remains the same.
It is a messaged that I constantly transmit to our children. An impediment, a
flaw, or even a poor grade doesn’t define one’s character. Rather the effort
used to control an impediment, conquer a flaw or improve upon a poor grade reflects
more upon one’s character.
Peace,
Rav Yitz
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