I Have Always Heard That Virtue Ought To Be Its Own Reward (John Barlow & Brett Mydland - "Just A Little Light")

           Two news stories captured my attention this week. One has been the Tokyo Olympics and watching the successes of Canada, The United States, and Israel (the three countries for which I will either watch or record for watching later). Related to these Olympics has been the Covid Pandemic, the rise in cases in Japan, athletes who are unable to compete because they have tested positive, and the rapid spread of the Delta Variant among those who have not received a vaccine. Of course, this rapid spread, this 4th wave, is not confined to unvaccinated in Japan, the variant is the cause of the rapid increase of Covid cases in Israel, throughout Europe, and especially in parts of the U.S. where vaccination rates are extremely low, including states such as Texas, Missouri, Arkansas, and Florida. The Delta Variant is the cause of new cases here in Canada as well, and even though over 50% of the population is fully vaccinated, that still leaves tens of millions of people at risk. 

          This week’s Parsha is Eikev. Here, in his second discourse, Moshe explains to the new generation how the second set of tablets that contains the Aseret Dibrot came into being. He explains how God forgave their parents for their idolatrous behavior in regards to the Eigel Zahav (Golden Calf), and all B’nai Yisroel needs only to refrain from Idolatry, serve God, worship God, and the nation will be rewarded with water, grass, and quality lives. Moshe also reminds B’nai Yisroel that they have nothing to fear when they enter Canaan and conquer the land even though they may be outnumbered because God has already demonstrated that he will protect his people. He did so during the Yetziat Mitzrayim (Exodus), and as long as B’nai Yisroel keeps its side of the B’rit, God will continue to protect his people. This protection includes a guarantee that there will be a satisfactory harvest, and that B’nai Yisroel will always have enough to eat. The Jewish people re-iterate this promise and this guarantee whenever it prays since it is the second paragraph of the “Shmah” and it is found in Parsha Eikev, (11:13-21).

          As Moshe speaks to B’nei Yisroel, he begins the Parsha by explaining the rewards that will result if they fulfill their side of the covenant.  V’Shamar HaShem Elokecha Lecha Et HaBrit V’ Et HaChesed Asher Nishba Elokecha -  Your God will safeguard for you the covenant and the kindness that He swore to your ancestors. He will love you and bless you and multiply you, and he will bless the fruit of your womb and the fruit of your Land; your grain, your wine, and your oil...You will be the most blessed of all the peoples; there will be no infertile male or infertile female among you or your animals. V’Hasir HaShem Mimcha Kol Cholei V’Chol Madvei Mitzrayim HaRa’im Asher Yadata Lo Yasimam Bach U’Ntanam B’Chol Sonecha - Hashem will remove from you every illness; and all the bad maladies of Egypt that you knew - He will not put them upon you, but will put them upon your foes (Deut. 7:12-15). If we read this literally, the reward for observance, on a national level is that the Jewish people won’t suffer from sickness, infertility etc. We know that even Israel has suffered from Covid and Israel is suffering from this Delta variant just like other nations. So how do we understand Moshe’s understanding of the reward that awaits the people if they observe God’s covenant? Perhaps the key is the phrase, Madvei Mitzrayim HaRa’im Asher Yadata - and all the bad maladies of Egypt that you knew. In the Talmudic Tractate Baba Metzia (107b): Rav said this is the Evil Eye,  Shmuel said Wind bring about sickness. The Talmudic sages understood the sickness to be spiritual, not necessarily literal.

          When Moshe explains the rewards for observing the covenant, he doesn’t focus upon the individual. He speaks aspirationally. He recognizes that Mitzrayim, from the word Tzar, means “narrow”. Egypt was a spiritually “narrow” and confining place, a place of physical confinement, slavery. However, it was also a place of spiritual confinement, unenlightened, a place of idolatry. For Moshe, observing God’s covenant means spiritual enlightenment and being close to God. No, the continued spread of Covid is not spiritual. It is real. It is evident while watching the Olympics and seeing all the empty seats in each arena. It is evident when watching the news.  We know that we have the capacity to diminish its spread, and prevent serious illness.  However, as we continue to hesitate, as we continue to not refute science, as we continue to politicize. As time goes on, it seems that hesitancy, refuting science, and politicization reflect a spiritual shortcoming, that we refuse knowledge, that we are bogged down with conspiracy, and that we are still enslaved by ignorance. 

Peace,
Rav Yitz

When All We Ever Wanted Was To Learn And Love And Grow (Robert Hunter & Jerry Garcia- "Days Between")

         The great turn of the 20th-century philosopher and Harvard professor, George Santayana famously said, “Those who do not remember the past are condemned to repeat it.”, Early last week, when the Jewish world commemorated the destruction of both the First and Second Temples, a painful and tragic incident occurred making Santayana’s words prophetic. The Talmudic Rabbis remind us that the reason for the destruction of the 2nd Temple, which occurred in 70 C.E.) was because of Sinat Chinam – Baseless Hatred (Talmud Yoma 9B). Nearly 2000 years later, that lesson was tragically forgotten. At the Kotel, the last remnant of the 2nd Temple, Jews gathered to read the Eicha, the Book of Lamentations, and pray. There are three sections at the Kotel. The main plaza is divided between a “men’s section”, and a “women’s section”.  South of the main plaza, in a much smaller area, there is a designated “non-orthodox” section where men and women can pray together in an Egalitarian setting.  As Tisha B'Av was about to begin and non-orthodox Jews made their way to this section, they were met by Orthodox protesters who attempted to occupy the site and set up partitions separating men and women. The protesters tried to shout down the worshippers, and things became physical. Eventually, the police had to come to break up the conflict and cool down the tension. Jewish and Israeli leaders have denounced the behaviour of a fundamentalist mob. The lessons are tragic, as we witness the greatest threat to the Jewish people is the Jewish people. Yet, as tragic as the events this past Sunday were, there is more to the lesson from which the Jewish world can learn. In order to make sense of the tragedy of Tisha B’Av, The Talmudic Sages remind us that the Messiah was born on Tisha B’Av. From the pure hate that led to a national tragedy comes the possibility of goodness, holiness, and Pure Love.

          This morning we read from Parsha V’Etchanan. V’Etchanan is always the Parsha that immediately follows Tisha B’Av.  The Parsha itself portrays B’nai Yisroel sitting intently and listening to Moshe's first discourse on the Law. Moshe reiterates the covenant, the punishment of exile, and the constant possibility of return. Moshe reiterates the experience of revelation at Sinai as well as a re-statement of the Aseret Dibrot, the Ten Commandments. Moshe teaches this new generation that when they experienced revelation, they witnessed the fire. And the fact that they sit on the Eastern Bank of the Jordan River is a testament to that fact. Moshe reminds this new generation that this Torah is perfect, one can interpret but we cannot add or subtract words. Instead, we must struggle and make sense of every aspect of Torah. Moshe then introduces the lone piece of dogma in the entire Torah: Shema Yisroel Adonai Eloheinu Adonai Echad Hear O Israel the Lord is God the Lord is One. The Parsha concludes with Moshe reminding B’nai Yisroel that in order to fulfill the Covenant, it must reclaim the land. 

          Central to Moshe’s message is the transcendent power of God’s Covenant at Mt. Horeb. The covenant was made with their ancestors, it is made now with this generation and it will be renewed with each and every generation. Then Moshe tells this generation V’Ahavta et Adoshem Elokecha – Love the Lord your God.  Moshe clarifies that this is accomplished through deed, B’Chol Levavcha U’Vechol Nafshecha U’vechol Meodecha – With all your heart, with all your soul, and with all your possessions.  Only by demonstrating a love for God with every fiber of being;  will B'nei Yisroel be able to enjoy the covenantal blessings.  Moshe understood that Love will be the key for this covenant to survive. When B’nai Yisroel loves God, it will listen, cherish and keep all the means of expressing that love towards God. Perhaps, just as important is that to truly demonstrate one’s love for God, one must demonstrably love God’s Torah and God’s people. Moshe also reminds them what will happen when love wanes and they cease listening, cherishing, keeping and observing, and caring for one another.

          For Moshe, love was not just an emotion it was a source of energy. It was a constructive force.  Moshe also understood that Love was something that needed to be acted upon. Love was not for the passive.  The Aggadah tells of Rabbi Akivah’s impending death and his recitation of the Shema while being tortured immediately prior to his death is an expression of love, maybe the ultimate expression of love. What parent wouldn’t choose his/her own life in exchange for his/her child? Love isn’t a seasonal short term fleeting emotion such as just a summer. Rather, Love is every day, love is hard work, and love is commitment. Because Love is all those things, love transcends time.  So while ChaZaL can say that the destruction of the 2nd Temple was due to pure hatred; ChaZaL can also teach that from the fleeting, short-term destructive nature of hatred comes the transcendent, constructive force of goodness, of holiness, and of a future that focuses upon the possible. As Jewish leaders around the world, including the current Israeli government, denounced this tragic behaviour; the current Bennet/Lapid government said that it would renew the 2016 agreement.  Perhaps the current government has learned its lesson from History as well as from the previous government. A people divided by fundamentalism, intolerance,  and ignorance endangers their very survival. We saw it with two Kingdoms and the eventual destruction of the First Temple in Kings I and Kings II. We saw it again, as the sages reminded us in the Talmud (Yoma 9B), we witness it as younger diaspora Jews turn away from Israel, and we witness it when religious fundamentalism and closed-mindedness drowns the idea of Ahavat Israel (Love for the Jewish People).  However, if we overcome this with all our heart, our soul, and by all of our means, perhaps we can aspire to a better world. Certainly, the Talmudic sages thought so. 

Peace,
Rav Yitz

So I Give You My Eyes And All Of Their Lies, Please Help Them To Learn (John Barlow & Bob Weir - "Black Throated Wind")

          For the past few weeks, I have followed the latest in the cultural wars. The latest battlefront is the response to Critical Race Theory (CRT). Essentially Critical Race Theory suggests that social and legal institutions created by a white-dominated social and legal institution are intrinsically racist or racially insensitive to people of colour. This theory originated in law schools as a way of challenging the racial bias that occurs anywhere. The recent battle that we have been hearing about is not the CRT per se, but the assumption that unless CRT is eliminated, little white children will be taught a version of history that might make them either feel bad about themselves, somehow makes them less appreciative of their society or even unpatriotic. Obviously, the perpetrators of this highly emotional and utterly chaotic response are those incredibly hypersensitive white people who are afraid to acknowledge the past and are certainly anti-intellectual enough that they are incapable of learning from the past. Just imagine if Moshe had to bring that group into Eretz Canaan!

          This week’s Parsha is Devarim, which is the first Parsha of the Book of Deuteronomy or Sefer Devarim. In very large brushstrokes, Moshe recounts the experiences of the generation that fled Egypt. Very few details are given. In fact, Moshe begins the story at the foot of Sinai; however, the name is changed from Sinai to Horev. In his recounting, Moshe speaks as a participant in this national experience not in the third person, as was presented in the Books of Exodus, Leviticus, and Numbers. This is quite different from the Moshe we have seen. Until now he spoke as a prophet. God spoke to him and he spoke to B'nai Yisroel. Now Moshe displays a certain amount of freedom as he shares the experiences of the past from his perspective. Parsha Devarim is the introductory Parsha to Moshe’s formal teaching of the Torah to this new generation. Moshe begins with a history lesson beginning with the most recent events and working backward to the Exodus. Moshe Rabeinu, now only a few weeks from the moment of his death, imparts his teaching and his wisdom upon B’nai Yisroel like a dying grandparent or parent would to his/her children.  This re-telling or repetition of history and laws to a new generation inspired the Talmudic Sages to call Sefer Devarim (The Book of Words- Deuteronomy) the Mishnah Torah or the repetition of the Torah. 

          Moshe does not whitewash anything. He is not terribly worried about offending historical sensitivities. While addressing this generation who is about to enter Eretz Canaan, he holds no punches. He points out that their parents and grandparents were unworthy. He points out that their parents and grandparents were spiritually weak. The first issue that Moshe discusses is the reason for wandering forty years. He recounts the incident 40 years earlier with the twelve spies. Moshe does not sugarcoat their parents and grandparents' response to the spies' report.  V’Lo Avitem La’Alot VaTamru et Pi HaShem Elokeichem But you did not wish to ascend, and you rebelled against the word of Hashem, your God. VaTeiragnu V’A’Haleichem VaTomru B’Sinat HaShem Otanu HoTzi’Anu M’Eretz Mitzrayim LaTeit Otanu B’Yad Ha’Emori L’Hashmideinu- You slandered in your tents and said, ‘because of the Hashem’s hatred for us did he take us out of the land of Egypt, to deliver us into the hand of the Amorite to destroy us.” (Deut. 1:26-27). Who is the “you” that Moshe refers to? Clearly, he is speaking to the generation that is physically before him, that is with him on the eastern bank of the Jordan River preparing to realize the covenant. Is Moshe confused? It seems doubtful. Clearly, he is talking about the parents and grandparents of the current generation. Why does he address them as “You”? Clearly, Moshe is not too terribly worried about hurting feelings, destroying love of country, or creating anti-patriotic feelings, nor is Moshe concerned about self-loathing. No, Moshe had one very real concern. If the generation that experienced the miracle of the Exodus, the Revelation at Sinai, Miriam’s Well, Manna, and God’s constant presence,  could lack faith, then each and every generation after could also lack faith. So, Moshe wanted this current generation to learn from their parents' and grandparents' mistakes and not repeat them. By referring to this generation as “you”, Moshe has inserted them into the past and holds them responsible for the future. 

          When I listen to the critics of Critical Race Theory and their fear of teaching history so that everything is whitewashed (no pun intended); I realize that is so antithetical to Judaism. First of all, how do we teach Jewish History? Our history is not only a history of oppression at the hands of dominant and frequently anti-semitism, the Rabbinic Sages look at history as self-inflicted wounds, and shortcomings in faith (Tisha B’Av and the destruction of the First and Second Temples), as well as moments when we rose to such challenges. Judaism does not have saints. Moshe points out that our ancestors had real shortcomings, Moshe had a nasty temper, King David committed numerous morally questionable acts (and paid the price for those morally questionable deeds), King Solomon had numerous non-Jewish women in his concubine that led him to engage in idolatry. Joseph’s brothers conspired against their father and lied to him about Joseph. In the Talmud, our sages record the majority opinion and the minority opinion. Judaism doesn’t whitewash anything. We struggle with the words, we struggle with the text, we interpret, we re-interpret, and interpret some more. Our Sages understood and established a tradition of learning from the successes and the failures of those who preceded us. For our Sages, the reward for learning these lessons was a vibrant Jewish society built upon learning, a society that took care of its most vulnerable, and a society that aspired towards holiness. Maybe all those overly sensitive white parents need to be reminded that the purpose of studying history is not about making sure that their fragile egos are soothed or that their fragile children feel good, but rather learn from the past in order to take responsibility for the future.

Peace
Rav Yitz 

"Come In," She Said, "I'll Give You Shelter From The Storm" (Bob Dylan: Shelter From The Storm)

           I spent this past week finishing up my final days of quarantine. I took my Covid Test and had a requisite Negative result  72 hours prior to my returning to the border, took the Covid Test upon my arrival at the border two weeks ago, took my Day 8 Covid test and received the negative result three days later, I have received the daily phone calls, filled out my daily questionnaire on the ArriveCan app. Oh, I was already fully vaccinated prior to my driving out of Canada. I was even visited by someone from Health Canada inquiring about my quarantine three days before the rules for re-entry and quarantine changed for Canadian citizens and Permanent Residents of Canada. During this time, I began to wonder about the logic and science of it all.  Six months ago, even three months ago, I completely understood the rationale of the testing and the 14-day quarantine. Back then,  Canada was at the beginning of the vaccination rollout process and there were all kinds of issues regarding supply. As I entered my final days of quarantine, Ontario had more than 70% of its population with one shot and nearly 30% of its population fully vaccinated.  I have been fully vaccinated for more than 5 weeks. I had no Covid 72 hours prior to crossing the border 15 days ago Friday. I was negative when I crossed the border. I was negative 8 days into quarantine. So, when I was visited by Health Canada, I asked him the logic of remaining in quarantine.

          This Shabbat, we read from the final two Parshiot in Sefer Bemidbar (Book of Numbers): Matot and Masei.  This double Parsha begins with the laws of Nedarim (Vows), and then B'nai Yisroel fights against the Midianites. Moshe rebukes his officers for their collective failure to deal with the Midianite woman since they were the cause of Bnai Yisroel’s plague in the first place. Bnai Yisroel then begins the process of dividing the spoils of this battle. Two tribes, Reuben and Gad request to settle in the land east of the Jordan River and not the land promised by Hashem. Moshe expresses his anger over the request and the two tribes amend their request. Moshe adds a condition and an agreement is reached. The Torah recounts the various stops that Bnai Yisroel made on their journey to Eretz Canaan, the boundaries of Eretz Canaan are clarified, the new leadership is introduced and the cities of refuge of explained and established. Finally, Sefer Bemidbar concludes with a reminder of the laws for tribal inheritance. With all those loose ends neatly sewn up; B'nai Yisroel now sits on the eastern bank of the Jordan River waiting to enter Eretz Canaan. As we conclude the reading, we say Chazak Chazak v’ NitChazeik – From strength to strength we shall go forward in strength.

           The Arei Miklaat, the Cities of Refuge, were essentially places to quarantine. No, these quarantine-like Cities of Refuge were not instituted for medical purposes. Rather the Cities of Refuge were designed for those individuals accused of manslaughter. In order to avoid the victim's family, the perpetrator could flee to one of these cities and quarantine,  seeking refuge. However, instead of remaining in quarantine for 14 days, the individual would have to remain there until the death of Kohen, or for 40 years. These cities were, by design, cities for the Leviim for the Priests. These cities were supported by the tribal lands in which the cities existed. By design, these cities had a different status. V’Eit He’Arim Asher Titnu Le’Leviim Et Shesh Arei Miklaat  Asher Titnu LaNus Shamah HaRotzeach V’Aleihem Titnu Arbaim U’Shtayim Ir - And the cities that you shall give to the Levites shall be the six cities of refuge,  which you shall provide as places to which a murderer can flee. Besides these (six) you shall provide an additional forty-two cities (Num. 35:6). The six cities are for the Leviim, why then, does the verse include another statement which mentions the forty-two cities and for whom, are those cities? Do those cities also allow for a refuge, quarantine, or sanctuary? The Tifferet Shlomo, 19th century Polish Chassidic leader, offered a fascinating way to understand the verse. “The six cities of refuge allude to the six words in the verse Shema Yisroel, Adoshem Elokeinu  Hashem Echad - Hear O’ Israel, the Lord our God the Lord is One (Deut. 5:22). These words indeed provide a spiritual refuge for a Jew’s troubled soul. The additional forty-two cities suggest the forty-two words that make up the “Vehavta” the first paragraph of the Shema, through which a Jew submits his entire being to God’s will.”  

          Indeed, these words, these words of faith provide a refuge, a sanctuary, they allow us to quarantine, to heal, to become and remain spiritually inoculated. To a degree, the Tiferet Shlomo reminds us that the words of the Torah, Judaism itself is a refuge. No, the words of the Torah are not an escape from the world. However the words of Torah, Judaism allows us to infuse holiness into the mundane. That process, infusing holiness into our everyday lives, into everyday ordinary deeds provides a refuge from the mundane, and spiritually enriches one's life by adding meaning. So, after it was abundantly clear that I cannot possibly have the Covid Virus, and therefore cannot transmit what does not exist, the Health Canada person smiled and scratched his head. He said that my conclusion reflects science and logic and understanding. He agreed with me and explained that was the reason why all the checking would be winding down. Everyone now understands that there are legitimate moments to quarantine to seek protection. However, after multiple tests and being fully vaccinated, there is no scientific reason to continue the policy. He then warned me that all it takes is one individual who is not particularly thoughtful, and will be ridiculously overzealous in his/her job and still want to catch people breaking quarantine and issuing fines.

Peace,
Rav Yitz