I Was Blind All The Time I Was Learning To See (Robert Hunter & Jerry Garcia - "Help Is On The Way")

             This week, I spent getting our youngest daughter, our 19-year-old, ready to head off to university in New York City. After picking her up from camp at the beginning of the week, there was laundry, doctors appointments, shopping, course registration, housing registration, medical forms to be submitted, and all the stuff that college students need for dorm life, and creating a new home while they are away at school. Finally, with all that finished, and a car loaded we drove down to New York and encountered hurricane Henri. We came to New York very late in the afternoon, dropped off her duffle bags and suitcase, and headed uptown to my sister and brother-in-law's upper west side apartment. We were wet, tired, hungry, and very tired. The next day, while the rain from Tropical Storm Henri continued to fall, we got her squared away and then attended a couple of orientation sessions. There was something for just the students, just the parents and both. Even though this was the third of four children, and I knew the drill when it comes to preparing and dropping children off at university. This felt different. Ten years ago, I brought our eldest to University by myself, I suppose I really didn’t know what I was doing. But ten years ago, our world was a very different place. Besides she was in a campus setting in the middle of nowhere in Upstate New York. The second daughter, both my wife and I brought her down to school, and although it was in New York City because the responsibilities were shared and my wife happily attended many of the orientation sessions. It was also pre-Covid. Knowing my wife wanted me to attend these orientation sessions; I went. To be honest, I wanted to hear the University administrators, teachers, and campus officials speak about the students' safety, security health, and welfare. I wanted to know the policies about Covid, and testing in order to ensure the safety and welfare of not only my daughter but all the daughters who are attending school. There was a long presentation about Covid, masks, testing, and vaccination requirements. It was very different from several governors of southern states and their stubborn refusal to permit school mask mandates and the safety and welfare of its students.

This week's Parsha is Ki Tavoh. For the past several Parshiot, Moshe has been listing and explaining all the precepts and laws. Last week's Parsha and the first part of Ki Tavoh explain the rewards. We will inherit the land; we will keep the land. Our enemies will be rendered weak. We will be fruitful and multiply. However, the second half of the Parshah explains all the curses that would befall us if we neglect to observe these laws. Every curse, of course, is the diametric opposite of the previous blessings. So if we were promised bountiful harvests and many children, then our curse will be drought, famine, and bareness. Traditionally, the Aliyot that contain the curses are read in a softer voice. However, as horrible as these curses are, we must understand that it is up to us. We can either follow these laws or not, and as a result, we will bear the consequences of our actions. This is not necessarily a bad lesson for us as well as our children to learn. We are responsible for our actions, and we must bear responsibility for the consequences of those actions.

        One of the curses is most poignant in light of listening to Trump.  Arur Mashgeh Iveir Ba'Derech, Va'Amar Kol Ha'Am Amen - Accursed is one who causes a blind person to go astray on the road. And the entire nation said 'Amen" (Deut 27:18). If read this literally, it seems the verse is speaking about, a guide or maybe a seeing-eye dog that would lead the blind astray. However, this curse is symbolic. We know that Torah is tantamount to light, to spiritual light, and the word Derech (way) is usually in combination with the Way of the Lord (God's Laws). On a metaphorical level, the curse is upon those leaders of a community that causes the less knowledgeable to go astray. If that knowledge causes those who are blind (re: those who are in the dark or without light) to go astray, then that leader should be cursed. Implicit to that statement is that the one who causes the blind to go astray sees the light, has the knowledge, knows better, and teaches or guides the community away from God. 

        Our Talmudic Sages offer an Aggadah about the teachers/Rabbis who were the leaders of their communities. "If there are two teachers, one who covers much ground but is not exact, and one who does not cover much ground but is exact, Rav Dimi b. Nehardea maintained that the one who is exact and does not cover much ground is to be appointed. The reason? A mistake once implanted (in the mind or in behavior) remains [a mistake]. (Talmud Baba Batrah 21a-b). The Talmudic sages essentially understood the first rule in education. It is terribly difficult to undo that which has already been incorrectly taught.  It appears that the Talmudic Sages also understood quite a bit about how impressionable college students can be. It appears that the Talmudic Sages also understood the power of those in trusted positions of authority, teachers, administrators, some elected officials, and the media. So, standing on a Manhattan sidewalk in front of our daughter’s dorm and my car parked, I hugged and kissed my youngest daughter goodbye. Through smiles and tear-filled eyes, I told my youngest daughter what I have told her and her three siblings their whole lives. I reminded her how she was raised, I reminded her to use her common sense: don’t walk alone in New York at night, don’t take the subways alone at night, be aware of surroundings, avoid parks at night, wear a mask when going indoors. I  reminded her that she can call me at any time of day for anything good, bad or just to say “hi”. I reminded her that I won’t call her five times a day as I never want to be the overbearing parent that doesn’t give a child room to grow.  Finally with one last hug and kiss, and a wipe away of her tear, I was about to give one more piece of last-second fatherly advice, something inspirational. However, my daughter beat me to it. She smiled and said to me what I have been saying to her for the past week as we prepared for this moment. “Yes, Abba, I know, my job is to study, take classes that I enjoy, and, most of all, don’t do stupid. I know you spent your life teaching me ‘to avoid stupid decisions and not do stupid’, I know… you taught me well.” With one last hug and kiss, I watched her head off to her next orientation session, and I realized that as she began this new chapter of her life; she was where she was supposed to be.

Peace,
Rav Yitz

The War Soon Being Over, She Went And Looked Around; Among The Dead And Wounded Her Darling Boy She Found (Arrangment by Jerry Garcia - "Jack A-Roe)

           On the international stage, this week has been very interesting and even troubling. Concluding a war is never a neat, simple, and organized endeavor. As we watch the news, listen to retired Generals, Intelligence Directors, and other experts and as we see the images coming out of Afghanistan, we are reminded that ending a war is never easy. There are always refugees, there are always those trying to “get out” and make their way toward the “West”. Chaos always seems to overwhelm the most vulnerable, and the side that is leaving the battlefield. When writing about or discussing the conclusion of wars, especially in the Middle East, Tom Friedman, the New York Times columnist, and author explains that there is the “morning-after” and the “morning after the morning after”. The former speaks of the chaos that ensues when the war ends and the victors realize they are the victors. The latter speaks of the chaos that ensues when the victors now realize that as the victors, they are responsible for rebuilding, governing, and ending the chaos. Of course, whether talking about the “morning-after” or the “morning after the morning after”; one thing is very clear. It is much easier to start a war than to conclude one with dignity, grace, minimize chaos, and loss of life. 

          This week's Torah portion is Ki Teitzei. Moshe continues with listing laws such as rights of the firstborn for an inheritance, the wayward rebellious son, lost and found property, sending a mother bird from the nest when procuring the egg from the nest, tzitzit, false accusations, forbidden marriages, charging interest, divorce, workers’ rights to timely payment, honesty in weights and measures and remembering Amalek. That is just to name a few. All these laws reflect one extremely relevant idea. Judaism is not just a ritualized religion that takes on import three times a year, or only at life cycle events. Judaism is a way of life. 

          Anything, any idea that is considered to be a “way of life” must be relevant in two places, in the home (a sanctuary) and outside the home where life is much less ideal than the home/sanctuary. Certainly, we can read the first verse as Moshe’s instructions regarding the appropriate manner to behave while fighting a war.  Ki Teitzeh LaMilchama Al Oyvecha UnTano Adoshem Elokecha B’Yadecha  - When you will go out to war against your enemies, and Hashem, your God will deliver him [your enemies] into your hand (Deut. 10:11). Yes, Moshe's presentation of these laws suggests that there is an inevitability about going out to wage war. Rashi clarifies by explaining that this B’Milchemet HaRashut-an optional war. The sages explained that biblically speaking, an “optional war” is any war other than a war of the conquest of the Land of Canaan and the war against Amalek. Those wars are not optional but rather the fulfillment of a direct commandment. According to Sforno (the great Italian Renaissance commentator), “an optional'' war is any war outside Israel or political war.” Sforno’s comment is fascinating because it forces us to understand Moshe’s statement about Ki Tetzei La Milchama from a figurative and perhaps even a spiritual dimension. Moshe is speaking to “you” in the singular, “you” the individual. The Torah never said that he was addressing only the army. Each and every one of “you” wages a war of Reshut, an optional war. The individual “You” wages war against inner demons, against peer pressure, against that which is convenient and easy. “You” the individual wages a war against the monotony of routine. One thing is for certain, from Moshe’s perspective, war is waged upon Ki Teitzeh upon “going out”, leaving the “friendly confines”, leaving the “nest”, leaving the warmth and safety of the home and a sanctuary and contending with the world.

          The Sages understand that going to war should never be taken lightly. It is not enough to consider all the reasons to go to war; one must also consider the “morning after” and the “morning after the morning after”, meaning the “peace”. Certainly, Torah is not so naive to think that war can always be avoided. However, like everything in the Torah, there is a way to deal with mankind's most destructive and animal-like instincts and elevate the human spirit to something more. Reading Ki Teitzeh in a figurative manner reminds us that whenever we are confronted with any conflict, we must always understand that we will have to confront the aftermath of that conflict, “the morning after” and the “morning after the morning after”.  As a result, We can deal with the aftermath of a conflict the same way we deal with conflict,  in the heat of emotion or we can choose to deal with the aftermath of a conflict with a cool thoughtful demeanor with an eye towards a constructive future. Whether it is our own lives or Afghanistan only time will tell

Peace,
Rav Yitz

The Shape It Takes Could Be Yours To Choose; What You May Win And What You May Lose (Robert Hunter & Jerry Garcia - "Till The Morning Comes")

          It seems that there we are living in two different worlds. One world appears more “normal” to me. In this world, the Canada/U.S. border is at least partially completely open. Canadians are still waiting for the U.S. to permit them to drive across the border. Fully vaccinated Americans are allowed to drive across the border subject to covid test results prior to crossing the border. In this "more" normal or "almost normal" world, the Toronto Blue Jays are finally home and I can go to the ballpark, and people dutifully get vaccinated.   In this "almost normal world" or "more normal" world, Ontario is now over 70% fully vaccinated and Canada is now over 60% fully vaccinated, masks are worn in public places and will be worn in schools. In this "almost normal" or "more normal" world, decisions seem to be made thoughtfully, cautiously, with the concern for the public good, and welfare to be the most important criteria.  In the other world, the world on the other side of the border, where my parents live, my wife’s family lives, my sister and her family live, where one daughter lives and works and where two daughters are supposed to attend university,  that world seems to be embroiled in an identity crisis. One part of that world, thankfully the places where my wife’s family, my family, and our daughters live, are similar to the "almost normal" or "more normal" world. Many are vaccinated,  and while there were a few weeks where masks were not required in public places; now public masking indoors is necessary because of the strength of the Delta Variant. Owners of restaurants have determined that they will only permit vaccinated people onto their premises. Attending concerts requires proof of vaccination. Public safety and welfare decisions are made thoughtfully and cautiously based on science, data, and current conditions based on a concern for the welfare of the whole of society and special concern for the most vulnerable.  In this second world, the Delta Variant runs wild,  and hospitals are filled with younger and sicker people. If these states were a combined country,  they would be ground zero for this “Fourth Wave” of the Pandemic. Ironically, one Governor wants the state legislature to revoke its current ban on mask-wearing. Other Governors have dug in their heels and have signed controversial executive orders prohibiting school boards from determining for themselves as to whether to mandate masks. These governors, specifically in Florida and Texas (places with the most outbreaks) use the rhetoric of “personal choice” and “freedom”.  In such places, decisions seem to be made based upon “politics”, rumors, non-scientific data, cowardice, selfishness, and a failure to understand the nature of leadership. 

          This week’s Parsha is Shoftim. Moshe has completed his lecture on the values of monotheism and covenant. Now he begins telling B'nai Yisroel all the nitty-gritty details of living a Jewish life within this community. What a downer! B’nai Yisroel is inspired and ready to enter into Eretz Canaan and begin living the life in the land that God had promised their ancestors. They are now ready to begin fulfilling the dream that allowed them to survive centuries of slavery. So what does Moshe Rabeinu do? He brings them crashing back to reality. Now they will listen and understand laws concerning war, punishments for idolatry, choosing a king, jurisprudence, priestly entitlements, and unsolved murders. Moshe gives B’nai Yisroel a healthy dose of reality by supplying all the details required to uphold the Covenant.

        One of these laws is rather curious yet serves as a reminder of how important it is to maintain a balance between dreams and reality, between the idealism of our youth and the cynicism of age. V’Hayah Ch’shivto Al Kisei Mamlachto V’Chatav Lo Et Mishnei HaTorah Hazot – And it shall be when he sits on the throne of his kingdom, he shall write for himself two copies of this Torah in a book… V’Haitah Imo V’Kara Vo Kol Yemei Chayav Lema’an Yilmad L’yirah et Adonai Elohav – It shall be with him and he shall read from it all the days of his life, so that he will learn to fear the Lord his God, Lishmor et Kol Divrei HaTorah Ha’Zot V’Et HaChukim Ha’Eilah La’Asotam – to observe all the words of this Torah and these decrees, to perform them so that his heart does not become haughty over his brethren and not turn from the commandment right or left so that he will prolong years over his kingdom, he and his sons amid Israel (Deut. 18:18-20). The king must write and maintain two Torah scrolls. The “personal” Torah must be carried with him wherever he goes: meetings, wars, benefit dinners, etc. The Torah must always remain physically near his heart. However, the second Sefer Torah sits in the treasure room as a pristine copy, as a benchmark. This “benchmark” Torah remains enclosed, protected, and untouched. The king may consult it, but this pristine copy never leaves the sanctuary. How brilliant! The “personal” Torah that is carried around eventually becomes worn, the letters fade, and the parchment may even tear. This would most likely occur unbeknownst to the king. Yearly, the king must lay his “personal” Torah besides the “benchmark” Torah. There, in the inner chamber, the two Torahs are checked against each other. Then if there are any discrepancies in the “Personal” Torah, the king must make the necessary corrections. The king’s “personal” Torah must reflect the purest and highest standards. Through daily wear and tear, through the compromises necessary to manage a kingdom, the king must regularly check to make sure that he has not gradually drifted away from the “Pristine” or “Benchmark” Torah.

        This is the ultimate form of personal “Checks and Balances”!  The king needs to periodically check his “personal Torah” against the “Benchmark Torah”.  We also must check our “Personal Torah” against the “Benchmark Torah”. Certainly, the process may be uncomfortable, and yes, there is the danger of becoming so self-absorbed that we become paralyzed. The process occurs on a regular enough basis that we don’t become too paralyzed that we can’t function. However, what is so empowering is that this “personal Torah” is not confined to the King.  In this regard, we are all kings, we are all royalty. We are all better off making sure that our “personal Torah”, the one we carry with us wherever we go matches up with Torah, the Torah that we learn from, the Torah that we read upon Shabbat and Holidays.  In watching these two different worlds, I wonder about the types of leaders of these two worlds. I wonder about the people in these “two worlds”.  I wonder about the Torah, the behavioral code that leaders in these “two words” carry with them and remain answerable.  

Peace
Rav Yitz

I Hope You Will Believe What I Say Is True (Robert Hunter & Jerry Garcia - "They Love Each Other")

           It was an especially bittersweet week this week. It was my grandfather’s yahrzeit this week and it is our son’s Bar Mitzvah Parsha. Being the only one in the house,  I found myself gazing just a little bit longer at some of the pictures of my son and my grandfather. One picture, in particular, kept catching my eye, and I found myself gazing at it just a bit longer. The picture was taken during my sister’s wedding. It is a picture of my grandfather and his legacy: his son, grandson, and a great-grandson. The three adults, my grandfather, father, and I are standing shoulders straight across, but my son is situated between his grandfather and great-grandfather. There we are, four generations: a great grandfather, a grandfather, a father, and a young son, all in tuxedos, and all smiling. All at very different points in life.

          This week's Parsha is Re'eh. Moshe continues his discourse. He has already explained the Mitzvot, and he continues to do that. Moshe has alluded to the blessings of life if B'nai Yisroel follows God's commandments. He has and continues to allude to the curses that will befall B'nai Yisroel if they violate the most important commandment-idolatry. Moshe presents B'nai Yisroel with two pictures, a world when B'nai Yisroel lives up to its covenant with God and one in which they don't.  He reminds Bnai Yisroel of the sanctity of Eretz Yisroel (the Land of Israel), the consumption of foods that are consecrated to the Kohanim and he warns Bnai Yisroel to avoid imitating the Rituals and Rites of the Egyptians and the Canaanites. Moshe reminds Bnai Yisroel to be careful of false prophets, avoiding non-kosher foods, not living in wayward cities, forgiving loans after seven years, care for the less fortunate, and celebrating the three pilgrimage festivals of Pesach, Shavuot, and Sukkot.

          Moshe’s dire warning concerning false prophets and listening to family members that follow false prophets is quite peculiar. First, the false prophet and dreamer comes from B'nai Yisroel. Second,  Moshe presents the warning in an “if” then statement. Ki Yakum B’Kirbecha Navi O Chalom  - If there should stand up in your midst a prophet or dreamer, and he will produce a sign or a wonder… (Deut. 13:2). The “then” part of the statement is straightforward and simple. “Lo Tishma” - Don’t listen, even if the prophecy or the sign and wonder comes true and apparently supporting the false prophet and dreamer. Moshe tells us to ignore the sign and the wonder, then  Moshe continues by telling us that the false prophet is really God testing us, testing our loyalty and the integrity of our relationship with God.  Moshe tells us what to do with the false prophet and the dreamer but there doesn’t appear to be any punishment for following the false prophet. Why are no punishments presented? Why would we ignore the “miracle”, the sign and the wonder? The false prophet and dreamer must be telling us something that we want to hear rather than what we need to hear. The false prophet must be telling us something that is easily demonstrable and provable yet fails to appeal to the “holiness’ of our relationship with God. Rather, the false prophet and dreamer appeals to our "human nature", our natural instincts. God, Torah, and the covenant always appeal to our godly and spiritual instincts. Moshe reminds us to help the stranger, help the poor, don’t behave like the dominant culture, not to “press” a borrower if they have difficulty repaying, and ignore those in authority if they convince you to do what you know is wrong, even if it makes us feel better. Moshe reminds the B’nai Yisroel that the punishment for disloyalty, for following the false prophet and the dreamer, is to end up like the rest of the nations that used to inhabit Canaan. The punishment for B’nai Yisroel’s failure is to lose the land.  

Seven years and four months after the picture was taken, the great grandfather passed away. A year after his death, the young son stood before the Kotel next to the father, received an Aliya, read from Parsha Re’Eh, and became a Bar Mitzvah. The grandfather,  long retired, had been too sick to travel so he and his wife watched as we streamed everything from Jerusalem.  It is now four years since the young son’s Bar Mitzvah and he will be entering grade 12,  and his grandfather, who turns 80 in a few months, is in good health. The father tears up when looking at a picture of a moment when four generations stood together, worrying about the health of the elder generation, worrying about the decisions and life choices facing the younger generation.  As I look at the picture, I am keenly aware of the wisdom I received from my elders and I do everything I can to transmit their wisdom, their truth, their wariness of moral relativism, and their suspicion of anyone who claims to have all the easy answers to complex problems and issues. There, in that picture, are three generations, who received the elder’s moral code, lives by it, and tries to remain true to it. For that is truly the greatest gift he left us.

Peace,
Rav Yitz