We're Standing On The Beach, The Sea Will Part Before Me (John Barlow & Bob Weir - "Estimated Prophet")

           The Seminary where our daughter attends during her gap year in Israel has been closed for Pesach since the second week of March. In fact, most of the Seminaries and Yeshivot in Israel give 3-4 weeks of “vacation” to their students. Rather than leaving the students completely on their own, our daughter’s seminary offered them a variety of “outside” class experiences including backpacking through a region in Israel or taking the Magen David Adom (Israel’s Red Cross) first responder certification program.  Our daughter chose to study for her certification with Magen David Adom (the Red Cross).  When I asked her why she wanted to spend her Pesach vacation taking this incredibly intensive class, she explained that it is important to have life-saving skills because one never knows. She also reminded me of a section of Talmud from the Tractate Kiddushin 29a. The Talmud discusses the four obligations that a father has in terms of raising a son.  One of those obligations is teaching his son to swim (since it might save his life). My daughter reminded me that such an obligation should probably be applied to raising a daughter as well. So my daughter explained that acquiring such skills not only helps her but could potentially help another.  

          This Shabbat is also the Seventh Day of Pesach. As we continue our celebration of Pesach, the Torah reading continues the narrative of the Exodus. We read of the miracle of Kriat Yam Suf (the Crossing of the Reed Sea). Already out of Egypt and now pursued by the Pharaoh's army; B’nai Yisroel finds itself stuck between the proverbial rock and hard place. Before them lies the Reed Sea, and behind them, the Egyptian Army continues its pursuit. Panicked, these former slaves believe that they have two choices: death by drowning or death at the hands of the Pharaoh's army. Moshe, too, appears at wit’s end. Unsure of how to proceed,  he begins to pray on both his and the people’s behalf. VaYomer HaShem El Moshe -  God says to Moshe  Mah Titzahk Eilai Dabeir El B’nai Yisroel V’Yisau – speak to the Children of Israel and let them journey forth (Ex. 14:15). Eventually, B’nai Yisroel mustered enough courage and they crossed the sea. Upon their successful arrival onto the other side, Moshe and B’nai Yisroel break out into song praising God’s strength, love, and protection.

          The Talmudic Sages in the Tractate Sotah 36a credits the great- great- grandson of Judah, Nachshon Ben Aminadav, as the first person into the Sea. However, the Sea did not open when Nachshon put his foot into the water. Nor did the sea part when he was knee-deep, thigh-deep, or waist-deep into the water. Undeterred, and apparently full of a profound and simple faith in God, Nachshon continued to wade into the water. The water covered his chest, his shoulders, his neck, chin, face, and soon he was completely submerged. At the moment he was to sink or float, the waters opened up. B’nai Yisroel followed and they made their way across. While the Midrash doesn’t suggest that Nachshon actually swam at all, certainly he was the ultimate first responder, risking his life to save B’nai Yisroel from their own spiritual paralysis.

            Nachshon’s courage in the Midrash teaches a valuable lesson about faith and freedom. No matter the difficulty, no matter the pain, sadness, and grief, there is a path across the Yam Suf. That is not to say that we may not be bruised, scarred, or damaged in some way. It only means that crossing our own sea gives us an opportunity for a future. Staying back, remaining paralyzed, succumbing to our fears, guarantees no future, and remaining enslaved. Indeed, freedom is all about a sense of tomorrow, the future, and possibilities. Yes, our daughter had to get her apartment cleaned for Pesach. However, her Pesach preparations also included first aid, CPR, artificial respiration, treating wounds, broken bones, spinal injuries, and other medical emergencies that might very well save someone’s life. There was classroom instruction, there was experiential learning (practicum),  and there numerous hours of studying every day. After two weeks,  several days before Pesach began, she was supposed to take an exam. A few days before her exam, nervous and anxious she called her mother. She reminded our daughter that she has done all the work, put in an enormous amount of effort, and now needs only to have faith and jump into her exam. Right before Pesach, having passed the exam,  she sent us a picture with her Magen Adom jacket posed in front of a Magen David Adom ambulance. 

Peace,

Rav Yitz

Some Folks Trust To Reason (Robert Hunter, Bob Weir & Mickey Hart - "Playing In The Band")

           Well, we have been living with Covid for over a year now. For the second year in a row, the Passover Seder will look remarkably similar to the prior year but unlike any other year that me, my children, or even my parents can remember. However, there is something different than last year. This year we watch the news and follow the science and eagerly await the opportunity to receive our vaccine. The vaccine reminds us of the importance that society requires experts. Often, listening to the experts, the epidemiologists,  the virologists, the public health experts, has been the difference between life and death.  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 a question about personal finance or needs an accountant, one doesn’t speak to 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, or someone who happens to attend shul regularly.  We have been taught to seek out experts. 

          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 front 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 Kohen’s responsibilities: checking to make sure that the offering is blemish-free, that the slaughtering is done with one clean stroke of the knife, that it is done and that it is done 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. They understood the importance of not paying attention to the Am Ha’Aretz. 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 knows how to distribute the vaccine quickly and efficiently. An expert knows how to make sure that a community establishes herd immunity quickly. An expert understands 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

Call For Me And I Will Be There (Robert Hunter & Jerry Garcia - Lazy River Road")

           For the past few months, only our 16-year-old son has been living at home.  He will remain the only child in our home through Pesach and on into the middle of May. For his sake, one of his older sisters is scheduled to return.  Yes, there are moments when he enjoys being the only child. For example, he doesn’t have to battle his sisters for bathroom rights. On the other hand, he can’t get away with pawning off his chores onto anyone else. Certainly, he cannot get away with winning the “Ignoring Game”; a game that he quickly mastered while his sisters were home. The “Ignoring Game”  is a game that all children play with their parents and sometimes their grandparents.   I remember playing it with my parents when I was a teenager.  The game can be played at any time of day and under nearly any circumstance. The rules of the game are rather simple. The parent initiates play by calling out to the teenager with a simple request. Assuming that a sibling will actually respond, the teenager ignores the first request. The parent waits approximately 30 seconds before calling out to the teenager with the same request. Again, the teenager ignores the parent’s request, hoping the other sibling will respond. Now the parent waits 45-60 seconds before calling out for the same request. This time the request is louder, sterner, and more specific. “Hello, (child’s name), yeah I am talking to you” or “can you hear me (add child’s name)? I am talking to you.” Now the game changes slightly. The teenager needs to respond, and generally, the response involves a grunt, “Huh” or a question such as “what?” or a statement such as “Ok, ok, I heard you” or “Ok, I’ll do it in a minute”.  Keep in mind, that those statements are code for “I am ignoring you doing something else that I prefer to be doing rather than anything you request.” Now the game escalates. The parent needs to get the teenager’s attention and focus on the request. To accomplish this the parent still utilizes leverage however does so in a quiet disarming manner. At this point,  I try to close the physical distance by approaching them. If they are in their room, I will stand in their doorway. With as much calm as I can muster, I turn the request into a transaction. I rely on my inner Don Corleone and try to “make an offer they can’t refuse”. I try to speak quieter and in a colder more calculating tone. First I confirm that they will ultimately fulfill the request.  Then I make a business arrangement. I remind them that they will make requests of me and ask favours of me and it will become very difficult for me to fulfill their request and favours. We agree on a reasonable timeframe for my request to be fulfilled. With mutually agreed upon deterrents to prevent potential “forgetfulness”, I thank the teenager for fulfilling my request, and the “Ignoring Game” concludes.

           This Shabbat, we begin the third book of the Torah, Sefer Vayikra by reading from the Parsha with the same name VaYikrah. For all of Bereishit (Genesis) and the first half of Shmot (Exodus), we read narratives. In the Second half of Shmot, we read the blueprints of and then the actual construction of the Mishkan – the portable worship station that would accompany Bnai Yisroel on their journey towards Eretz Yisroel. Now the Torah takes a break from narrative and construction. We begin reading the various types of offerings that Kohen Gadol, the High Priest, will make on our behalf. These offerings were the various means by which  God permitted the individual or the community to approach. We approach Hashem for a variety of reasons, including special occasions and for personal reasons: repentance, thanksgiving, and special occasions for communal reasons: seasonal festivals, or daily service.

           We are familiar with the language that usually appears when Hashem speaks to Moshe. VaYomer Adoshem el Moshe Leimor – Hashem said to Moshe saying, or VaYiDaBeR Adoshem El Moshe Leimor – And Hashem spoke to Moshe saying. Now for the first and perhaps only time, Hashem neither ‘says’ nor “speaks” to Moshe. Instead, we read   Vayikrah el Moshe -God called to Moshe (Lev 1:1). ” Imagine, God, calling out to a person before speaking? The word “VaYiKRa” ends with a letter that is in a smaller font size than the rest of the letters that are found in the Torah. So clearly, this type of VaYiKRa is different than the typical kind of VaYiKRA with all the letters being the same size. Rashi, the 11th-century French vintner and commentator, explains that God speaks in a loud booming voice; a voice that can shatter trees and be heard throughout the world. However, this VaYiKRa, was only heard by Moshe. The calling was done so in a loving manner. The diminutive final letter – Aleph; suggests two possibilities.  First, Hashem whispered Moshe’s name in a manner that only Moshe could hear. Second, Moshe was humble enough, as symbolized by the diminutive letter, that his soul was receptive to God’s calling. The result of which Moshe quickly and eagerly responded with Hinneni –“Here I am”.

      I can’t imagine Moshe ignoring God’s call. I can’t imagine Moshe saying, “I’ll be there in a minute” and not showing up. On those rare occasions when our son doesn’t feel like playing the “Ignoring Game”, but instead, immediately responds to my call; he always seems surprised that I am nicer and easier going. He even displays surprise because my request seems neither overbearing nor unreasonable. He even thinks that I am in a good mood. Usually, his immediate response elicits a smile from me or I will tell him that I “appreciate” it. I remind him that no one likes being ignored. On more than one occasion, he has sheepishly smiled and told me that it is especially hard to ignore when he is the only child in the house.

Peace,

Rav Yitz

But I'll Roll Up My Shirtsleeves, And Make My Best Shot (Robert Hunter & Jerry Garcia -"Believe It Or Not")

     It isn’t often when “Mr. and Mrs. John Q. Citizen” have an opportunity to perform a patriotic act. No, I am not talking about paying taxes, hanging a flag outside one’s home on Canada Day, or wear all things red, white, and maple leaf during the Olympics. I am talking about an opportunity to protect the land in which we live. No there is no invasion from a foreign adversary. For the past year, we have been fighting a war against a virus. For the past year, we have been asked to make sacrifices including sacrificing time spent with family and friends. We have been asked to alter our behaviour by wearing masks, remaining socially distant, observing various levels of economic closures, and border closures. We have altered the way in which we gather to celebrate, mourn and pray. Now with the vaccination process up and running, the call for Mr. and Mrs. John Q. Citizen to perform his/her patriotic duty has never been clearer and more obvious. The sooner people sign up for their vaccination, and receive their vaccination, the quicker the line moves. The quicker that 80+year-olds sign up and get their vaccine, the quicker 65-79-year-olds can sign up and get theirs. The quicker that cohort signs up and gets vaccinated the quicker, 60-64-year-old cohort get theirs, and so on and so on. Everyone has a role in this process, whether it is shipping the vaccine, administering the vaccine, setting up a website for people to sign up and schedule a time to receive the vaccine, or just showing up at the appointed time and place to receive a shot, the fact is, we all have a role to play so that our society, our community, and our country begins functioning in a far more normal capacity.

    This week we combine the final two Parshiot, Vayakahel-Pekudie, and complete the Book of Exodus. Following the sin of the Golden Calf and Teshuvah (repentance), B’nai Yisroel begins executing God’s instructions for the Mishkan, the Ark, and the Tent of the Meeting. You will recall that when God gave these instructions to Moshe, God started from the middle of the Mishkan – the Aron (The Ark of the Covenant) and worked out to the walls of the Tent of the Meeting.  When B’nai Yisroel begins the building process, it begins with the walls of the Tent, then concludes with the altar, and finally the Ark of the Covenant.  

    After the destructive behavior of worshipping the Golden Calf, B’nai Yisroel comes together and shares a common constructive experience bound by a common goal. Their goal is to complete the construction of the Mishkan. The common experience is their contributions for raw materials. V’Yavo’u  Kol Ish Asher Nasahu Libo V’chol Asher Nadvah Rucho- Every man whose heart inspired him came; and everyone whose spirit motivated him brought the portion of God for the work of the Tent of the Meeting, for all its labor and for the sacred clothing (Ex.35:21). By participating in this constructive process, everyone had an opportunity to repent for the sin of the Golden Calf and for their lack of faith. If viewed as a process, B’nai Yisroel began on the outside of its relationship with God, struggling to connect to God by means of idolatrous behavior.  After repentance, and with the completion of each aspect of the Mishkan and the Ohel Moed; B’nai Yisroel began moving towards the Holy of Holies. They started with the walls of the Tent of the Meeting and finished with the ark. They started where they were capable.  As they continued to spiritually and grow and develop; they were able to move to the next level, concluding with the Aron.

    For the vast majority, we approach God in a similar way. As we become inspired, we come to Judaism. As we become motivated, we dedicate a greater portion to God, both in terms of Tzedakah and time. It is very rare when our motivation or dedication comes as a result of a “bolt of lightning” or some existential metaphysical sign or wonder. No, our motivation and dedication are a result of our recognition that there is something missing in our lives. We miss meaning and purposefulness in our lives. We miss contentment in our lives. We miss peace in our lives. Certainly, we can be happy without meaning. Certainly, we can be happy without contentment. Certainly, we can be happy without peace. Why? Happiness is rather fleeting and quite often it is the result of some external factor. Meaning, contentment, and peace are ultimately internally influenced and far less fleeting.  Our movement towards God, our movement towards greater observance, is a series of steps. We don’t begin as a Tzaddik observing all mitzvot.  Rather, one mitzvah leads to another, learning leads to more learning which eventually leads to doing. 

    We learn several vital lessons from these Parshiot. First, we learn that Judaism requires two parties, God and B’nai Yisroel. Both must exist together in a balanced relationship. When God and Torah become so far out of reach, B’nai Yisroel will become alienated and turn towards idolatry, such as the Golden Calf, crass materialism, money, or some other “God”. When B’nai Yisroel fails to elevate itself in Kedushah, in holiness, then we fail in our dual mission: making our lives more meaningful and spiritual and being  "a light among the nations”. However, when we enter into a highly participatory and shared communal experience, such as building the Mishkan, or any project or program, when we all sacrifice some of our personal needs for the well-being of the community, then our individual lives take on greater meaning and purpose. Second, we learn that when the community shares a commons sense of purpose, something wonderful happens. We achieve that balance between God and ourselves. The result, of course, is that God will dwell among us. God’s dwelling among us makes our community a little warmer, a little kinder, and more significant. Third, we also learn that the actual process of construction requires hard work. B’nai Yisroel, like any community, shared in the difficulty of the task. Greater participation makes the experience that much more meaningful and more rewarding. What is the reward? The reward is a community that shares Simchas (joy) and tsuris (sorrow), victories as well as defeats. The reward is that no individual member of the community should ever feel alienated and alone. The reward is a community that strives for growth and improvement. This brings more meaning to the life of the individual, the family, and the community. 

Peace,

Rav Yitz

The Holy On Their Knees, The Reckless Are Out Wrecking, The Timid Plead Their Pleas (Robert Hunter & Jerry Garcia- "Days Between")

           Last week, there was a gathering in Orlando, Florida. Fascinatingly enough, this particular gathering had nothing to do with Disney World and Mickey Mouse. Instead, Orlando was the sight of a C-PAC, Conservative Political Action Committee, a gathering of the politicians and supporters of ex-president Trump. At the entrance to the large ballroom, was a gold bust of Trump. Supporters stood next to the gold bust, supporters took pictures alongside the gold bust, supporters gazed, gawked, and fawned over the gold bust,  they respectfully touched it and acknowledged it as if it was a sacred likeness to their idol. Inside the ballroom, these supporters heard political leaders publicly pledge their fealty and loyalty and blind allegiance to Trump and Trump policies. Indeed, there was idolatry outside that ballroom and there was idolatry inside that ballroom.

          This  Shabbat is the third of the four special Shabbatot that precedes Passover, It is known as Shabbat Parah. The weekly Torah portion is entitled Ki Tissah. Parsha Ki Tissa is divided into several parts. The first section of Ki Tissah focuses upon the commandment of the half-shekel. God commands Moshe to take a census of the population and collect a half-shekel for each person counted. By taking the census and collecting the half-shekel tax, Moshe was able to finance the construction of the Mishkan. The second part of Ki Tissa discusses the final details for the Mishkan, including the spices that are to be used,  the oil to be processed prior to burning, and the designation of Betzalel ben Uri from the tribe of Judah and Ahaliav ben Achisamach from the tribe of Dan to be the Master Builder and Designer of this national project.  The last section and perhaps the most theologically difficult is the narrative of B’nai Yisroel’s construction of and the sin of the  Eigel Zahav (Golden Calf), the resulting punishment, national repentance, personal revelation and the Second Set of Tablets.

           When Moshe re- ascends the mountain seeking forgiveness for the people’s idolatrous behavior; Moshe experiences a personal revelation. God passes by him, However, Moshe is only permitted to see God’s back as God passes by, not God’s face.  During this moment of apology, repentance, and personal revelation, God reiterates the covenant.  VaYomer Hinei Anochi Koreit Brit Neged Kol Amcha E’eseh Niflaot Asher Lo Nivre’u V’Chol Ha’Aretz U’VeChol HaGoyim - God said, ‘Behold, I seal a covenant: Before your entire people I shall make distinctions such as have never been created in the entire world and among all the nations.; and the entire people among whom you are will see the work of Hashem – which is awesome - that I am about to do with you. HiShameir Lecha Pen Tichrot Brit L’Yosheiv Ha’Aretz Asher Atah Ba Aleha Pen Yiheyeh L’Mokeish B’Kirbecha- Be vigilant lest you seal a covenant with the inhabitant of the land to which you come, lest it be a snare among you. (Ex. 34:11-12) Certainly, building and worshipping the Eigel Zahav (the Golden Calf) was a grave violation of Bnai Yisroel’s covenant with God. However, from God’s perspective, the more serious concern was B’nai Yisroel’s emulating the indigenous idolatrous tribes that B'nai Yisroel would encounter in Eretz Canaan. God reminded Moshe and the people that they must not weaken the nature of the covenant. They must not emulate these nations for fear that B’nai Yisroel becomes L’Mokeish - ensnared, trapped, and weakened. How could these idolatrous nations ensnare B’nai Yisroel? The fact is these nations cannot trap or ensnare B’nai Yisroel. However, if B’nai Yisroel becomes spiritually weak, spiritually less vigilant, and begins emulating these idolatrous tribes, then B’nai Yisroel will become L’Mokeish, ensnared, trapped, and weakened. Only B’nai Yisroel can allow itself to become ensnared.  

          No matter the country in which we live, no matter the neighborhood in which we reside, we must all be vigilant of the idolatry around us.  “lest we become ensnared”; and begin engaging in idolatry. Idolatry comes in numerous forms: ancient or modern.  a  Golden Calf or a Golden Bust,   a cult of personality, the crass materialism of a consumer society, money and status. Whatever the form, whatever the mode of Idolatry, it is a result of our passions, emotions, fears, wants, and desires. When passion and emotion overwhelm our ability to think, and reason for ourselves, we become L’Mokeish, ensnared. So the Torah calls B’nai Yisroel to remain vigilant, keeping emotions and passions in check. Rather, God reminds Moshe that the survival of B’nai Yisroel and the covenant requires that we ground ourselves, protect ourselves, and keep our covenant by relying upon our minds, our ability to reason, and our ability to connect to the holiness within our souls and to study God's Torah. 

Peace,

Rav Yitz

Rav Yitz