Let's See With Our Heart These Things Our Eyes Have Seen (Robert Hunter & Jerry Garcia - "Blues For Allah")

           Our youngest daughter will turn 19 this Shabbat. On this particular year, her secular birthday and her Hebrew birthday fall on the same day. However, this year, because she is in Israel,  we won’t be able to celebrate her birthday with her.  However, I am willing to bet that we will miss celebrating her birthday with her more than she will miss celebrating her birthday with her parents. Of our four children, she is the most blonde, the most artistic, and appreciates the creative process that art embodies. Her Jerusalem apartment is adorned with her paintings. When we packed her year in Israel, she insisted on bringing paint, brushes and small canvases. She finds the creative process of painting cathartic and soothing.  She is the daughter who could spend hours looking at fashion and home design magazines, appreciating the colors, lines, and shapes. Certainly, she has an affinity for the physical realm. Ironically, she is not at all superficial nor is she mesmerized and awed by physical beauty and “perfection”. On the contrary, her eye is drawn to that which is interesting:  the juxtaposition of color, shade, light, lines, and shapes.  When her two older sisters and younger brother comment that my white beard makes me look much older; our 19-year-old notices my white beard in the context of the wrinkles around my eyes when smiling or squinting. She is the daughter that sees the wrinkles and the “youthfulness” in my eyes and comments on that juxtaposition. Because of her artistic eye, she is able to find beauty everywhere. Interestingly enough, my grandmother for whom our daughter is named also had a similar “artistic” eye.

          This Shabbat we read from Parshat Emor. The four chapters that comprise Parsha Emor focus on the various aspects of Perfection. First, the Torah focuses upon the importance of the spiritual perfection and purity of the Kohen. He must remain in a perpetual state of purity. He is restricted in terms of whom he can marry. He is restricted for whom he can mourn. He cannot go to a cemetery. He cannot make sacrificial offerings if he has physical abnormalities. The second of the four chapters reminds B’nai Yisroel that when approaching God with an offering, the individual must be spiritually pure and perfect and so must the offering. These offerings must come directly from the individual making them and not from “the hand of a stranger” (Lev.22:25). The third chapter of the Parsha deals with the perfection and the purity of time. Time is perfect; each season follows another in order, the holidays such as Shabbat, Pesach, Shavuot, Sukkot, Rosh Hashanah, and Yom Kippur are designated to come in a particular order. That order is both pure and perfect since time and the designation of “Sacred” time comes from God. The fourth chapter speaks about maintaining purity and the perfection of physical space in this case the Mishkan, and all that is in the Mishkan. The Torah even deals with the perfection and purity of human relationships and the punishments meted out when that perfection, purity, and holiness are violated. In a sense, this last chapter reminds us of God’s charge to B’nai Yisroel.

          The Torah places an emphasis upon the physical appearance of the Kohen as it relates to his spiritual purity and eligibility of serving as the Kohen Gadol.  The last eight verses (21:16-24) explain all the physical abnormalities that exclude the Kohen from assuming the position of Kohen Gadol. Blemishes, blindness, being lame, having any broken bones, bad skin, abnormally long eyebrows, a blemish in his eyed, are but a few of the physical attributes that make a Kohen ineligible for the position of Kohen Gadol.   How can the Torah, with its primary focus upon Mitzvot (commandments) and the importance of deeds and the Kavanah, the intentionality behind those deeds, now focus upon something as superficial as appearance? Sefer HaChinuch, a 13th-century halachic texts that lists and comments on each of the 613 commandments in the order in which they appear in the Torah,  comments: “At the root of the precept lies the reason that most actions of people are acceptable, appealing to the heart of those who see them, in accordance with the eminence of those who do them. For when a man is distinguished in his appearance and good in his actions, he will find grace and good understanding (Prov. 3:4). With all that he does in the eyes of all who observe him. Should he be, however the opposite of this- inferior in his form, or peculiar in his limbs then even if he is correct in his ways, his activities will not be so attractive to the heart…” (Emor 275). As upsetting and politically incorrect as that sounds, the comment and the Torah text infer a keen understanding of human nature. While watching the physically flawed Kohen conducting the ritual slaughtering in a perfectly correct manner; our attention would be upon a perceived flaw in appearance or perceived imperfection. As a result, our Kavanah - our intention concerning our sacrificial offering would be lacking and the sacrificial process would fail.

          We are now thousands of years removed from a Beit HaMikdash (Holy Temple), the institutions of sacrificial offerings, and a Priestly class. The Beit HaMikdash has been replaced by Synagogues, shteibles, or wherever a community gathers to pray. Sacrificial offerings have been replaced by the words and music of prayer. The community no longer relies upon the Kohanim to serve as a conduit between it and God. Rather, the person leading the community in prayer and the community itself connects to God. Over thousands of years, there has been a spiritual maturing of God’s children. While the physical characteristic of a person may have once appeared like a flaw or an imperfection to spiritually immature eyes, now those perceived flaws and perceived imperfections are sources for interest and wonderment as we recognize that we are created in God’s image. As a result of mankind’s spiritual maturation, what had once been a physical “imperfection” is now viewed as part of the panoramic display of God’s presence. So as my wife and I look at pictures of our daughter on her birthday, I think about how our daughter sees the world, sees colors, light,  lines, and shapes. May she continue maturing into a confident, thoughtful, intelligent free spirit who can still see the youthfulness in my eyes despite my white beard and wrinkles around my eyes.  May she continue to find beauty in the world.

Peace,
Rav Yitz

And It Speaks Like A Life That Passes Like Dew

          Over the past two weeks, one nation mourned the loss of its Prince and several days later acknowledge the 95th birthday of its Queen. Another nation, as it does every year, remembered those who gave their lives for their country and the next day celebrated its independence. Our eighteen-year-old daughter has been studying in the latter country, Israel. she called us to describe the moving experience she had while attending a Yom HaZikaron ceremony and Yom Ha’Atzmaut celebration. It is a yearly phenomenon. Yom HaZikaron is otherwise known as Israel’s Remembrance Day or Israel’s Memorial Day. Like Canada, the United States, and nearly every other country, Israel set aside a day in which it remembers its fallen heroes, those who made the ultimate sacrifice, those who gave their lives for their country. Yom Ha'Atzmaut is otherwise known as Israel's Independence Day. Like Canada, the United States, and nearly every other country, Israel set aside a day in which it celebrates its independence. Unlike Canada, the United States, and nearly every other country, only Israel observes and celebrates these Civic holy days consecutively. The juxtaposition between the solemnity of a Remembrance Day and the joy of an Independence Day occurs in the moments between  Mincha/ The Afternoon prayer service, as Yom HaZikaron (Remembrance Day) concludes, and Maariv/The Evening Service,  as Yom Ha’Atzmaut (Independence Day) commences. As Yom Ha’Zikaron drew to a conclusion, our daughter and her classmates attended a special ceremony which included the Mincha service a candle lighting ceremony, mourner’s Kaddish, a moment of silence, and the sounding of a siren. With that, Yom HaZikaron concluded and a new day began. Moments later, our daughter and her classmates now participated in a special Maariv service full of singing, and dancing that marked the celebration of Yom Ha’Atzmaut. 

          This Shabbat, like last Shabbat, we read two Parshiot. This week we read the double Parsha of  Acharei Mot/ Kedoshim. The two previous Parshiot, Tazria, and Metzorah, essentially interrupted the narrative and the laws that had been focused upon the Kohanim. In Acharei Mot/Kedoshim, 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 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 upon the holy and unholy relationships within the family. It is interesting to note that the list of immoral behaviors between family members is taught within the context of other nations. Also, the list of immoral behavior in terms of worship,  labour relations, and the treatment of the vulnerable are all taught within the context of other nations. Essentially other nations offer examples of immoral behavior and immoral societies.

          The paradigms for immoral behavior and immoral societies were Eretz Mitzrayim - Egypt and Eretz Canaan. One was a place of slavery where  B'nai Yisroel's national journey began. The other place was Eretz Canaan; the place where B'nai Yisroel's national journey will eventually conclude. The Torah considers the behaviors of the inhabitants of each place to be impure,  unholy, and an abomination. In both places, Eretz Mitzrayim and Eretz Canaan, the dominant culture worships death and does not sanctify life. Human sacrifices are made, the vulnerable are not taken care of, and there is no mechanism in place for a community to repent, to 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. Instead, the Torah implores B’nai Yisroel to mimic and imitate God, the embodiment of spiritual purity, holiness, and life. 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). Holiness is the act of sanctifying life. Even if touched by death, as Aharon had been touched by the death of his sons, a person can engage in behaviors that sanctify life. Alternatively, a person could wallow in misery and sadness engage in behavior that demeans or desecrates life allowing his/her own spirit to die.

          Our daughter described the moments between Mincha and Maariv, the moments between the end of one day and the commencement of another day as “stark”. She described the sorrow and sadness of death in one moment and the joyous celebration of life in the next moment.  Only Israel, only Judaism, which marks the end of one day and the beginning of another day with the setting sun,  demonstrates that life and death are inextricably connected. Yes, the memories of those who died, Acharei Mot, after their deaths,  in Israel’s war and victims of terrorism were remembered. Remembering those men, women, and children had a distinct purpose. The purpose was Kedoshim, to make a place holy, and to make a particular time holy. By engaging in the solemnity of remembering, Israelis and those who observe and celebrate with Israel,  celebrated more than Independence. Israel and those who observe and celebrate with Israel celebrated the holiness of life itself. As our daughter and her friends stood in silence, couldn’t help but acknowledge celebrate the miracle that is the State of Israel.

Peace,
Rav Yitz

Well, Can't You See That You're Killing Each Other's Soul? (Jerry Garcia - "Cream Puff War")

           On an evening earlier this week, our sixteen-year-old son came to a troubling realization and an incredibly profound comment, linking recent events to a 70-year-old black and white movie. Each day since Pesach, we have all cough snippets of the Derek Chauvin trial going on in Minneapolis.  We watched two events involving police and issues of DWB (Driving While Black), one in Virginia, and another fatal incident in a Minneapolis suburb. There has been increased reporting and discussion of hate crimes directed at Asians. Also over the past few days, we along with numerous Jews throughout the world observed Yom HaShoah, (Holocaust Remembrance Day), Yom HaZikaron (Remembrance Day for Israeli Soldiers and Victims of Terrorism), and finally Yom Ha’Atzmaut (Israel’s Independence Day). After all the homework, studying, and writing our son and I took a break.  As we turned on the 11pm news,  we happened to see a twenty-something Sidney Poitier and a thirty-something Richard Widmark in the 1950 black and white movie No Way Out.  Poitier plays a doctor and Widmark plays a racist two-bit criminal.  The doctor is confronted with the ethics of whether he should treat and save the life of the racist who means him harm or not. The language contains numerous racist epithets that were not “bleeped” out, and we were startled to hear. In one particularly raw scene, a racist woman is watching the doctor (played by Poitier) treat her husband. She makes a reprehensible comment and then spits upon Poitier. Our son watched, tears welled up in his eyes and he commented that it is 70 years later and racism is an impurity in the soul of the racist as well as society. 

          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 (offerings) 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. 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. Basically, Tazriah is a type of Tza'arat, a type of skin ailment that is commonly thought of as leprosy. However, this skin ailment is not treated by the resident dermatologist. Even if they had dermatologists in the Torah, we would not bring someone suffering from Tazriah to the dermatologists. Why? The skin ailment was not a symptom of any type of physical malady. Since the person with the skin ailment appears before the Priest, the Kohen, we know that the skin condition must be a spiritual malady and not a physical one. Adam Ki Yiheyeh V'Or B'Saro S'Eit O Sapachat O Va'Heret V'Hayah V; Or B'Saroh L'Negah Tzara'at V'Huvah El Aharon H'Kohen O el Achad Mi'Banav Ha'Kohanim - If a person will have on the skin of his flesh a swelling, a rash, or a discoloration and it will become a scaly affliction on the skin of his flesh; he shall be brought to Aaron the Kohen or to one of his sons the Kohanim (Lev. 13:2-3). 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.

          In the Talmudic Tractate of Arichin, which primarily focuses upon the laws of valuations; we learn that the skin ailment is a punishment for the sins of bloodshed, false oaths, sexual immorality, pride, robbery, and selfishness (Arichin 16a). All of these physical occurrences are accompanied by a spiritual component. These occurrences all demonstrate the offender's failure to empathize with the needs of others. It is fascinating to think that in an ideal community, we are not only concerned with our own well-being. We should also be concerned about others as well. Our failure to do so leads to a spiritual sickness including petty jealousy, alienation, and increased erosion of community and society. This spiritual sickness diminishes the holiness within the individual and the holiness within the community. By removing the contaminated offender from the community two positive results occur. First, the welfare, integrity, and holiness of the community are spared from spiritual sickness. This is the primary concern since we fear that God will cease dwelling in a community that becomes spiritually sickened or spiritually dysfunctional. Second, the contaminated offender experiences isolation and concern from others, in other words, the contaminated individual had an opportunity to heal. This is exactly what he/she lacked and brought those shortcomings upon the community with such negative consequences.

          So how do we understand the concept of  Tamei and Tahor- Purity and Impurity in the modern world? Both the Torah and Talmud recognize that health and sickness are not confined to the world of physiology. There are some things in this world that can cause one’s soul, one’s mind, or one’s spirit to become unhealthy. The same can be said for society as a whole. The language that the Torah describes the non-physiological aspect of an individual as  Tamei and Tahor -Purity and Impurity or “healthful and unhealthful”.  Our son understood that racism and prejudice are among those negative attitudes and feelings that cause people or society to become spiritually “unhealthful” or impure and if left unchecked, leads to the endangerment and physical suffering of the minority. For Judaism and Torah, that impurity left unchecked renders a sacred community unholy. 

Peace,

Rav Yitz

And The Seeds That Were Silent All Burst Into Bloom And Decay (Robert Hunter & Jerry Garcia - "Eyes Of The World")

          With the conclusion of Passover and the return of our house to normal, I find myself constantly referring to the Jewish Calendar.  Besides counting the Omer every evening since the second night of Pesach, I start checking the calendar because a new Jewish month begins shortly. I check the calendar because this week the Jewish people commemorated Yom HaShoah, Holocaust Memorial Day. Next week, Israel will observe Yom HaZikaron (Memorial Day) and Yom Ha’Atzmaut (Independence Day). I recently conducted a funeral for a Holocaust survivor. The woman died alone. She had no surviving family members. She never married, never had children. She lived with her sister and when the sister passed away she went into an old age home. The lawyer who looked after her estate explained this to me. Normally, I would meet with the family and ask all kinds of questions in order to get to know the story and the life of the deceased. The silence occurs after the family has shared numerous details about the life of their loved one and that silence is the silence of quiet peaceful pleasant memory. For the funeral of this Holocaust survivor, there was only the silence of an elderly woman’s life and an even more resounding silence in her death. There was no one to tell me about her life nor her death. Rather there was only silence.

          This morning we read from Parsha Shemini. The Parsha is comprised of chapters 9,10, and 11 of Sefer Vayikra. In the first chapter of the Parsha, Aaron has now been separated from the camp, and the people for 7 days. He has now become spiritually pure to make offerings on behalf of the people to God. He now makes the first public offering on behalf of the people and God accepts it. The second chapter is a narrative that tells us about Aaron’s two eldest sons, Nadav and Avihu. They want to approach godlike their father did, however, they are not spiritually ready. They offer “strange fire”, and are immediately killed.  Moshe instructs Aaron and his two surviving sons about the appropriate behavior that is necessary when making offerings on behalf of the people. The third chapter of the Parsha discusses all the animals that are permitted and prohibited under the laws of Kashrut.

        Upon the death of Nadav and Avihu, Moshe has to tell his brother Aaron of his son’s death.  Vayomer Moshe El Aharon Hu Asher Diber Adoshem Leimor Bikrovai Ekadesh V’Al P’nei Chol Ha’Am Ekaveid – Moshe said to Aaron: “Of this did God speak, I will be sanctified through those who are closest to me, thus I will be honored by this entire people.” (Lev. 10:3) In as touching and humane a manner as one will ever read, Moshe tells Aaron that his sons have gone to God. Aharon’s response is silence. Vayidom Aharon – and Aaron was silent (Lev. 10:3). He didn’t cry out, he didn’t protest, but rather remained silent. Ramban, the 13th century Spanish Torah commentator explains that prior to Moshe’s words of comfort, Aharon had been weeping loudly. Moshe’s words of consolation calmed Aharon and he became silent. Aharon’s weeping was not only because he discovered that two of his sons had died but he was unable to make sense of the senseless. Parents aren’t supposed to bury children.  Aharon’s silence was not the silence of indifference, nor the silence of emotional shock. Aharon’s silence was the silence of acceptance.  He accepted Moshe’s words and God’s actions. Aharon’s silence indicated that he was able to make sense out of something that seemed senseless. When his sons died, there was someone to weep for them and there was someone to give meaning to their lives and to their deaths. Only in the aftermath of ascribing meaning to his sons' lives and his sons' deaths were Aharon capable of silence. Only then could Aharon listen to Moshe speak to his remaining two sons as to the appropriate manner in which he and his sons, given their stature and role within the community, must conduct their lives.  

          For the funeral of the Holocaust survivor, there was only silence because no one was able to tell me about this woman’s life nor death. I couldn’t help but think about the hundreds of thousands, if not millions of Jews whose deaths were greeted with silence because there was no one to talk about their lives, their deeds, their stories. This was not the silence of a pleasant memory after the memories have been shared. Nor the acceptance of death because that person’s life made sense.  Instead, there was only the silence of not accepting the unacceptable nor trying to make sense out of the senseless. 

Peace,

Rav Yitz