I Thought I Heard A Young Man Mourn This Morning (Bonnie Dobson - "Morning Dew")

          Earlier this week, amid the ongoing pandemic of Covid 19, Israel stopped to commemorate their fallen soldiers and those who died from acts of terror, and then Israel stopped to celebrate its Independence. Earlier this week, Israel observed Yom HaZikaron and celebrated Yom Ha’Atzmaut. During Yom HaZikaron, my wife, children, and I attended a funeral in Israel. A 16-year-old former bunkmate of our son tragically passed away. My wife knew the parents from summer camp, they were at our son’s Bar Mitzvah in Eretz Yisroel. As we watched the funeral via YouTube, we listened to eulogies given by a teacher, by his Rav, and by his father and older sister. My wife cried, my daughters and I welled up in tears, our son sat, stunned, silent. The father spoke of his son, his wonderful attributes, as a son, a brother, as a grandson, and as a friend. He alluded to Avraham Avinu, the “ten tests” that the Talmudic sages explain the events told in the Torah culminating in Akedat Yitzchak (the Binding of Isaac). We listened and our hearts sank given the pain and sorrow this family has experienced now experiencing the unfathomable of losing a child. Yet it was the words of his older sister that were so powerful and heartbreaking. She explained that a recent school assignment had been to determine a before and “after point” in one’s life, a point where an event altered the sense of life’s path. She explained that this moment, on this Yom HaZikaron would be her “after point”. An aspect of her young teenage life will forever be oriented around memory, the memory of her brother, and all of his wonderful qualities. She explained that any friend she makes in the future, any boyfriend, or her husband, will only know of her brother through her memory. If she is blessed with children, they will never know their uncle except through her memory. This will be her ‘after point’. Of course, the”‘after point” assumes that the survivor continues to leade a meaningful life comforted by memories of her brother’s life and his blessings.

         This Shabbat, like last Shabbat, we read from two Parshiot. This week we read the double Parsha of Acharei Mot/ Kedoshim. After two Parshiot, Tazria, and Metzorah, which essentially interrupted the narrative and the laws that had been focused upon the Kohanim, we now return to the Kohen as the central focus in the Parsha. Now that he has become spiritually pure, the Torah is now ready to teach the laws for the spiritual purity of the nation. We have focused upon the impurities of individuals, now we focus upon the community. The Kohen acts on behalf of the nation just like he acts on behalf of the individual. The Torah teaches us the laws for the offerings of Yom Kippur, national atonement, and Azazel otherwise known as the Scapegoat. The Scapegoat is not offered as a sacrifice to God, but rather is sent out from the camp and left to wander in the wilderness eventually succumbing to the elements. The second half of the Parsha focuses on the holy and holy relationships within the family. However, the list of inappropriate behaviors between family members is taught within the context of the other nations. The list of inappropriate behavior in terms of worship, in terms of caring for the employer and employee, between the vulnerable and the well-off, between people are all taught within the context of other nations. Essentially other nations provide a standard of inappropriate behavior.

         However, it is somewhat odd that the standards for inappropriate behavior come from two distinct places. One place is Egypt; the place where this journey began. The other place is Eretz Canaan; the place where this journey is supposed to conclude. The Torah considers both places impure, and unholy. Both places engage in behavior that the Torah considers not only bad but behavior deemed to be an abomination. In both places, Egypt and Canaan, the dominant culture worshiped death and didn’t sanctify life. Human sacrifices are made, the vulnerable are not taken care of, and there is no mechanism in place for a community to ever return to a previous point of spiritual purity and sanctity – T’Shuvah (repentance). In fact, both places, the place of origin and place of destination are so impure, the abominations are so deplorable that to mimic such behavior is tantamount to spiritual death. The only example, the only other being to mimic and to imitate learned behavior is God. Vi’Heyitem Li Kedoshim Ki Kadosh Ani Adoshem Va’Avdil Etchem Min Ha’Amim Li’heyot Li – You shall be holy for me for I, Hashem, am holy; and I have separated you from the People’s to be mine. (Lev. 20:26). Rashi explains that Holiness is the act of sanctifying life, and if B’nai Yisroel’s behavior is not distinct from the nations as “belonging to Nebuchadnezzar and his colleagues.” No, Rashi is not suggesting that a failure to observe mitzvot and follow God’s Torah is the equivalent of a man that destroyed Jerusalem, the First Temple, and put B’nei Yisroel into exile. Rather, as the Chatam Sofer explains, that the failure to remain distinct from other nations risks B’nei Yisroel’s existence. Along with the risk of “disappearing” of assimilation comes the risk of losing collective memory.

          Even though he and his family were touched by death, Aharon and his two surviving sons leaned into life, served on behalf of B’nai Yisroel, followed God’s commandments, and continued striving towards holiness. Certainly, Aharon, his son’s and wife, experienced their own “after point” their own turning point. For the older sister who spoke so lovingly of her brother, she understood that she and her younger sisters had been touched by the death of their 16-year-old brother. She explained that there will be an Acharei Meit, an “after point” in which they will have to choose. Choose to disappear and cease living a life in which they strive for Kedoshim, or find a path to live a life of holiness whereby they live and thrive, and in doing so, the memory of their brother lives and thrives as well. II hope our children understood the lesson that this young woman learned and explained so beautifully and heartfelt.

Peace,
Rav Yitz

I Had The Mark Just As Plain As Day, I Could Not Be Denied (Robert Hunter & Jerry Garcia - "Mississippi Half-Step Uptown Toodleloo")

         About a month ago, I read a fascinating and troubling article in The Times of Israel (dated March 17th) about the Jews of Norway and Bris Milah during the current pandemic. The Jewish community of Oslo, Norway is incredibly small. Norway has approximately 1300-2000 total Jews. The Jewish community does not have Mohel. As a result, a Mohel from another country is sent for, performs the Bris Milah, and then returns home. With borders closed, it has become impossible for a Bris Milah to happen. In such a case, families have to wait. One Oslo couple was blessed to have given birth to a healthy baby boy just prior to the border’s closing. However, because of the severity of the outbreak and the Shelter at Home restrictions, the family will have to wait until the border opens up and a Mohel can be brought in. The Oslo Rabbi explained that the Oslo community, like any community, has dealt with the case of a baby’s health requiring that the Bris be delayed beyond 8 days. This is the first time that it has been delayed because of external circumstances. After all, since the days of the Roman Empire, the Jewish people have risked their lives to gather for Bris Milah. In the current environment, the issue is not the Mitzvah per se, but rather the gathering together. In places where there is a Mohel, the baby, the father and the Mohel are the only ones in a shared space and everyone has a mask and wearing gloves.
         This week we combine two Parshiot: Tazriah and Metzorah. God tells Moshe the laws of purity and impurity as it relates to birth. God instructs Moshe about the appropriate Korbanot (sacrifices) that a mother should make as she re-enters the camp. God also instructs Moshe about Tza'arat, or for lack of a good translation; leprosy. Throughout the rest of Tazria and Metzora, we are told all about Tzaarat, skin ailment. We are told what it is. We are told how it is diagnosed. We are told how it is treated. We are told how it spreads. We are told what to do in case it spreads. The rest of the Parsha teaches us the appropriate protocol for treatment. The Kohen checks again to determine if that person has become ritually impure. If so, they must be sent out of the camp in order to avoid the risk of the skin ailment spreading to others. The quarantine would last for seven days. Afterward, the Priest would check again, if there was no contamination the person was brought back into the camp, However, if the contamination remained, then the quarantine would continue for another seven days. Then the process would begin all over again. We also learn that if this contamination spread to the clothes or vessels; then everything would be burned and destroyed.
          However, Parsha begins with the case of a mother giving birth to a baby boy and then a baby girl and the number of days the mother is considered to be impure. Amid the case of childbirth and the number of days that the mother is deemed to be in a state of “ritual impurity”; the Torah adds a seemingly irrelevant reminder that has nothing to do with issue of the mother’s state of ritual “purity/impurity”. U’VeYom HaShmini Yimol Basar Orlato - On the eighth day, the flesh of his foreskin shall be circumcised. (Lev.12:3) Why does the Torah choose this moment to remind us that Brit Milah is supposed to be on the eighth day? Why take this Mitzvah, the reminder of a sacred covenant, something so holy and pure, and put it in the same place as a discussion about purity and impurity? We have known about this Mitzvah since the days of Avraham Avinu. Why, in the context of a woman giving birth and a discussion about her status of purity/impurity, does God remind Moshe of the importance of Bris Milah on the eighth day? It is Moshe Rabeinu, I would have assumed that he of all people would know about Bris Milah especially after his wife served as the mohel for her son’s bris as Moshe was preparing to return to Egypt and begin the liberation process. The Or HaChaim explains that the reminder at this time is necessary because B’nai Israel needed to understand that Brit Milah supersedes Shabbat. When Avraham Avinu was commanded to observe Brit Milah, no commandment to observe Shabbat existed. That explains the reminder occurring anytime after the Shamor V’ Zachor et Yom HaShabbat L’Kadsho- Observer and Remember the Sabbath day and keep it holy. The Toldot Yitzchak (written by Yitzchak Karo) offers another and more plausible response. “Man has been created for the sole purpose of serving his Creator… Through circumcision, he accepts the yoke of Heaven having been marked to serve the Lord and fulfill His commandments” Bris Milah is a physical manifestation of the holiness of the covenant. Tzaarat will serve as the diametric opposite of that purity. Tzaarat will be a temporary physical manifestation of a temporary spiritual shortcoming.
         The Jewish family in Oslo will have to wait for restrictions to loosen in order to bring a mohel. Their son will remain uncircumcised until then. Bris Milah where there is a Mohel will continue to look different because of COVID 19 virus. Indeed this virus is not a physical manifestation of spiritual impurity. It is deadly and as such, it is the physical manifestation of the physical world. Judaism recognizes that under such circumstances, when a life is at risk, then Pikuach Nefesh (saving a soul) supersedes all. Human life is fundamentally holy and pure. Like the Oslo family, we all realize the importance of temporarily reconfiguring and reorienting our Jewish observance. While much of Jewish life cycles are communally oriented, we understand that our physical well being takes precedence and we will creatively seek spiritual expressions of that sanctity and holiness.

Peace,
Rav Yitz

Sorry That You Feel That Way, The Only Thing There Is To Say Every Silver Lining's Got A Touch Of Grey (John Hunter & Jerry Garcia - "Touch of Grey"

         Well, by the time the Shabbat begins; Passover will have passed. At Passover\s conclusion, we return our kitchen back to normal, back to Chametz. Pesach dishes, pots, pans, and utensils are wrapped, boxed, and stored away for another year. Hopefully, everything will return to normal by the time Shabbat begins. As my wife and I get just a little bit older, and our home is now filled with three teen-agers who quite capable young people, we expect them to help us prepare for Pesach and to clean up after Pesach. I am willing to bet that our son will disappear into his room, claiming he is tired. What’s so amazing about that idea is that he hasn’t had school all week. He sleeps until 11 every morning. How can he be tired? He could have stayed up but he opted for bed. Ironically, he always asks to stay up. However, if cleaning up, and schlepping boxes are involved, he will discover the idea of fatigue. As for our teenage daughters, well for about 15 minutes the 19-year-old helped and then she will get sidetracked with speaking to her friend. The 17-year-old will be unable to find the motivation to help unless she eats Chametz…a sandwich, a bowl of cereal, anything really. She will probably complain for an hour about the lack of anything to eat. Eventually, she will eat. When she was finally ready to help, she provided a whopping ten minutes before she lost interest and grew tired. I will get very frustrated with my three helpful teenagers.. So, my poor wife and I will wrap, pack, and clean, and they will do next to nothing. I am sure I will say something expressing my anger and frustration then step outside before anything worse came out of my mouth, When I go back inside, I will have a calmer conversation with our kids and everyone will apologize. Hopefully, everyone will understand the importance of offering of humility. Without it, it can be very difficult to apologize.
         This Shabbat, we resume the weekly Torah Readings with Parsha Shemini. Divided into three chapters, Parsha Shemini begins the narrative aspects of the book of Leviticus. Until now, we have read God’s speaking to Moshe about all the various Korbonot (offerings) and Moshe speaking to B’nai Yisroel and the Kohanim about all the Korbonot (offerings). Now, Aaron, the Kohen Gadol, begins his preparations for and then engages in the actual slaughtering of the Ram as part of his own Sin Offering. First, the Kohen Gadol must be without blemish, without sin, and ritually pure before he begins serving as the conduit between the individual/community and God. When the Kohen is ritually impure and attempts to approach God inappropriately we learn the results, as does Aaron (Lev. 10:1-2). Finally, we learn how the individual/the community can aspire to be holy without Kohen Gadol’s involvement. We learn this by the Torah’s enumeration of all the animals that are prohibited for consumption.
          The Parsha begins with the word VaYehi: It was on the eighth day; Moses summoned Aaron and his sons, and the elders of Israel (Lev. 9:1). In the Talmudic tractate of Megillah (10b) we are taught that the word VaYehi often serves as foreshadow for troubling events. The Midrash teaches that this Parsha occurred on the first of Nissan, an incredibly happy time since it serves as an indicator of Zman Cheiruteinu – the Time of our Freedom and the Pesach holiday. However, this is a bittersweet moment. The sweetness is the fact that the community is gathering together for the dedication of the Mishkan. The bitterness lay in the fact that a Mishkan is even necessary. Prior to the sin of the Eigel Zahav (Golden Calf), there was no need for a place for Bnai Yisroel to gather and engage in communal and individual Tshuva. Following the sin of the Eigel Zahav, we as individuals and as a community required a central gathering place to atone for our sins, and engage in Tshuvah. Next, we read Vayomer El Aharon Kach Lecha Eigel ben Bakar L’Chatat – [Moshe] said to Aaron: Take for yourself a young bull for a sin offering…(Lev. 9:3).What sin offering? What did Aaron do wrong that a Sin-offering was required? Precisely because of Aaron’s involvement in the Golden Calf debacle, he needs to atone. So Aaron must bring a Chatat offering, a sin offering. Aaron must admit his sin, atone for it, and seek a spiritual return to God (Tshuvah) prior to serving on the behalf of the people. Even more powerful than Aaron’s fulfilling this obligation is the fact that Aaron’s two remaining sons, the Elders, and the entire assembly will bear witness to Aaron’s humbling of himself. Not only will Aaron know that he is worthy to serve on behalf of the people, but the people will know as well.
          Our sages hold Aaron in very high esteem. While the Rabbinic Sages are troubled with the way he handled himself during the incident of the Golden Calf; it is here in Parsha Shemini, when Aaron publicly humbles himself, we understand Aaron’s meritorious conduct. Aaron’s behavior provides a powerful lesson for any individual in a position of authority or leadership. Our ability to engage in heartfelt Tshuva does not diminish our authority but rather enhances it. Ironically, we will be so quick to return to Chametz, to our kitchen and too our lives. We will forget all about Matzah, the Lechem Oni, We will forget that Chametz is symbolic of arrogance and Matzah is symbolic of humility. So even though Passover will have passed over, we will have one more lesson about Chametz and Matzah, about the Lechem Oni and humility as we return our kitchen back to normal.

Peace,
Rav Yitz

But I Would Slave To Learn the Way To Sink Your Ship Of Fools ( Robert Hunter & Jerry Garcia - "Ship of Fools")

For the past couple of weeks, I have watched my wife, like many Jewish women who clean for Pesach, who make a Seder (or two) act as if they are not only slaves in Egypt but slaves in their respective homes. Because of the COVID 19 pandemic, we haven’t had the luxury of a cleaning lady help us. This has only added to the amount of aggravation and the extra work for all of us. As time slowly ticked away towards the First Night of Pesach, my wife would look up from what she was cutting, mixing, cooking or cleaning and wonder aloud, “How will this ever get done?” In other moments of anxiety, she would exclaim, “I am so far behind my schedule!”. Yet my wife managed to get everything done.  Granted, if we were really enslaved in Egypt, like so many Jewish Women,  I think she would have been too exhausted to leave! Indeed, the first two days of Pesach focus upon our bondage in Egypt, our preparations for Yetzitat Mitzrayim, and eventual freedom as symbolized by the Sedarim. However, Pesach is an eight festival. Certainly, it makes the beginning of the festival should focus upon our national experience of slavery and the immediate moments that led to our ancestors’ freedom. Once B’nai Yisroel left Egypt and began making their way toward The Reed Sea (The Yam Suf), they were free. They were free to travel, free to worship, and free to serve God. Yet, the process of becoming a free people was still in its nascent stages.  

Now we have entered into the intermediate days of Pesach, commonly referred to as Chol Moed. On this Shabbat, Shabbat Chol HaMoed Pesach, our focus begins to shift from the Yetziat Mitzrayim, the Exodus from Egypt, to B’nai Yisroel’s return to the land that God promised to our Patriarchs. The language has subtly shifted from leaving slavery and entering into freedom. The language has shifted from completing our exile and returning to our covenantal home. We see this in our reading of Shir HaSHirim the Song of Songs. While the text is clearly about the Springtime love of a young man and woman; ChaZaL, our Sages of Blessed Memory, explains that Shir HaSHirim is a Metaphor for this mutually very new and loving relationship between God and B’nai Yisroel. This is a love that has been renewed and this is a love in which both return to each other. Likewise, the Haftorah, from the Prophet Ezekiel (37:1-14), also focus upon B’nai Yisroel’s return from the Babylonian exile to its covenantal land. 

Ezekiel does not focus on the intensely loving relationship between God and the B’nai Yisroel. However, he does focus on slavery as another form of exile and redemption from exile as the ultimate form of liberation from slavery. Ezekiel lived before and after the destruction of the Beit HaMikdash HaRishon, the First Holy Temple. It is here in this Haftorah, that Ezekiel shares with the people his prophecy of the “Dried Bones” that are in the land. Ko Amar Adoshem Elokim L’Atzamot HaEilah  Hinei Ani Mavi Vachem Ruach Vichyitem – Thus says the Eternal God to those bones: Behold, I will cause breath to enter you, and you shall live (Ez.37:5). From a literal perspective, Ezekiel is prophesying that God will bring these bones, the thousands of Jews that perished in the destruction of Jerusalem and the First Temple, back to life. These bones will experience the ultimate return from exile; they will return from death to life. However, Judaism doesn’t generally subscribe to re-incarnation or physical life after physical death. Rather Ezekiel’s prophecy invokes a very powerful symbol. Slavery, in its ultimate and most devastating form, is spiritual slavery. Spiritual slavery is a function of being exiled from God, exiled from that fundamentally loving relationship based upon a covenant. When we are exiled from God, when we are spiritually afar from God, we are spiritually lifeless. We are only bones. We are not human. To be human means to be close to God for we are created B’Tzelem Elokim – in the image of God.  

We all experience spiritual slavery yet our own personal redemption; our moving closer to God’s presence is a direct function of God breathing Ruach HaKodesh – his Holy Spirit into our Neshama. This occurs through the Study of Torah. This occurs through prayer. This occurs by engaging in Gemilut Chasadim, by giving Tzedakah, and by Bikur Cholim – visiting the sick. In today’s troubling times, perhaps this means connecting through the numerous platforms available such as WhatsApp, or Zoom to name a few.   By making the Jewish community a more learned, and a more caring community we become less enslaved by greed, selfishness, and arrogance. 

Peace, 

Rav Yitz

Tell Me All That You Know; I'll Show You (Robert Hunter & Jerry Garcia - "Bird Song")

 

          Like so many living through “Sheltering in Place”, our family watches the news. We watch both Canadian news broadcasts and American news broadcasts. When we listen to the American news there are two people, in particular, to whom my family and I stop what we doing and pay close attention: Governor Cuomo of New York and Dr. Fauci. Why? They seem to be the only two experts that speak honestly, that give a clear picture and doesn’t mince words. It’s not that we only listen to Governor Cuomo and Dr. Fauci, we only pay attention to experts. It seems kind of obvious, and it is the advice that we give our children. When unsure of something, get information from someone who knows. Who is someone that knows? Normally we assume that an expert knows or at least knows whatever their expertise is in. If a person has an accounting questioning or needs an accountant, one doesn’t ask a doctor. If one has a medical question or needs a doctor, that person doesn’t see a lawyer. When a person has a halachic question or needs to speak to a Rabbi, well the person should probably not seek an answer from a lawyer, a doctor, an accountant or a businessman. We have been taught to seek out experts. Here in Canada, that attitude has remained essentially true. As a result, there hasn’t been a level of mistrust in institutions that have permeated in America. For the past several years, experts have bee denigrated, dismissed, and ignored by certain elected officials claiming to represent the alienated and the ignored. Certainly, as long as there is no need for an expert is not required to handle a problem, then we don’t need an expert. However, if there is an issue or a problem that requires an expert to analyze the data, develop a test, track data, or discover a vaccine, well, experts in society are actually pretty important.
          This week’s Parsha is Tzav. It is also Shabbat HaGadol, the Shabbat that immediately precedes Chag HaPesach, the Passover Festival. 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 Parsha concludes with instructions for Aaron and his sons to remain outside the camp for seven days. These are the seven days required for spiritual and to some degree physical preparation and process required to become an expert. 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 in 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 an offering 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 correct amount of blood in the correct manner. Later on, it was the priest who became the “spiritual advisor” to the king. Unlike any other position, the Priesthood was based upon two requirements: genealogical lineage and training. The position was promised by God to Aaron and his descendants for eternity (or as long as there was a Temple). The focus of the Parsha is entirely upon Aaron and his sons. Tzav et Aharon V’ Et Banav Leimor Zot Torah Ha’Olah Hee - Command Aaron and his sons saying: This is the law of the elevation offering (6:1-2); Zot Torat HaMacheneh Harkreiv Otah Bnei Aharon Lifnei Hashe el Pnei HaMizbeach - this is the law of the meal offering: the sons of Aaron shall bring it before Hashem to the font of the Altar. Lev. 6:7. Zeh Korbon Aharon U’Vanav Asher Yakrivu La’Adoshem God spoke to Moses saying: This is the offering of Aaron and his sons, which each shall offer to Hashem on the day he is inaugurated 6:12-13. Nearly every offering focuses upon the role that the Kohen: checking to make sure that the offering is blemish-free, that the slaughtering is cleanly, that it is done in the correct manner and at the appropriate time. The entire institution of the Korbonot hinges upon the purity and expertise of the Kohen.
          Our sages understood the importance of experts and learning from experts. Pirkei Avot Ethics of the Fathers teaches us to Asei Lecha Rav- Find for yourself a Teacher. Knowledgable people teach. people with knowledge teach. As much as the sages understood the importance of experts, of knowledgable people transmitting information, they understood the importance of not paying attention to the Am Ha’Aretz the common lay person. An expert has specific knowledge and wisdom that needs to be transmitted. The Kohen’s expertise allowed B’nei Yisroel to achieve a closer relationship with God. An expert finds a vaccine, an expert understands the severity of a situation before more than 200,000 people in America are infected with the COVID 19 virus. An expert understand how to “push down the curve”. From an expert, we learn facts and truth. Yes, we watch the news and listen to the experts here in Canada and in the U.S. and appreciate their depth of truth and the clarity in which they share their expertise.

Peace,
Rav Yitz