Light The Song With Sense And Color; Hold Away Despair (Robert Hunter & Jerry Garcia - "Terrapin Station")

           Eighty-one years ago, a leader of a democratic nation, while under attack from a  strong fascist country bent on conquering his small nation, risked his life to travel to Washington D.C. in order to speak before a joint session of Congress. Winston Churchill arrived in Washington D.C. on December 26, 1941, and stated his case that while the English had courage, will, and determination to fight but they needed weapons and financial support to withstand the Nazi onslaught. Now eighty-one years later, on the first day of winter, the day with the least amount of light, during Chanukkah, The Festival of Lights, another leader from a democratic country fighting for its very life against a larger country bent on its destruction, has arrived in Washington D.C. to speak before a joint session of Congress. Vladimir Zelenskyy spoke of his nation’s indomitable spirit, will and determination. He reminded all of North America, that his nation is a beacon of light against the dark forces of fascism, terrorism, and authoritarianism of a large nation bent on destroying his nation. While his nation’s energy infrastructure continues to be bombed by Russia, President Zelenskyy reminded us that the candle of his faith still requires the help of more weapons and financial support in order to insure that the light of his nation continues to burn brightly and defeat Russia.

          This Shabbat, we read from Parsha Mikeitz. This Parsha is always read during Chanukah. While the Parsha has no explicit relationship to Chanukah, also known as Chag Urim “The Festival of Lights”; the implicit relationship is quite powerful. The Parsha begins with Yosef hurriedly brought from the dungeon to meet Pharaoh after Pharaoh is troubled by two seemingly different dreams. Yosef, he has been told, is able to interpret dreams. So Yosef begins to interpret but not before he credits his gift as coming from Hashem. Yosef not only interprets the dreams he offers solutions for Pharaoh. As a result, Pharaoh appoints Yosef as Viceroy, the second most powerful man in Egypt and perhaps the Second most powerful man in the world. While managing an economic program to ensure Egypt’s survival during the seven years of famine as foretold in Pharaoh’s dream, Yosef made sure to build up storehouses with grain.  However, the famine affected the whole region including Canaan and Yosef’s father, Jacob and Yosef’s brothers. Eventually, Yosef’s brothers head down to Egypt in order to buy food. Joseph recognizes them, but they do not recognize him. Wanting to see his youngest brother Benjamin and his father Yaakov, Joseph arranges for the brothers to return home. One brother must remain in Egypt. Then, in order to redeem their brother, all the brothers including Benjamin must return to Egypt. After that, Joseph frames Benjamin, keeping him in Egypt. The Parsha concludes with the brothers returning to their father and conveying what happened to Benjamin.

            We can understand the concept of darkness both figuratively and literally; physically, intellectually, or even spiritually. Of course, we can understand the concept of light in the same way. VaYehi VaBoker VaTipaem Rucho – and it was morning; His spirit was agitated, VaYishlach VaYikra et Kol Chartumei Mitzrayim V’Et Kol Chochmeha – so he sent and summoned all the magicians of Egypt and all its wise men (Gen. 41:8). Pharaoh had the dream about the seven cows and the seven ears of corn. Why do we need to know that it was the morning after his dream? How bad could the dreams be? Based on the Torah, Pharaoh slept through the night. Granted he didn’t sleep well. After all, we are told that in the morning, his spirit was agitated. In a sense, his spirit was still “in the dark” even though the morning light was upon him. He brings Yosef out of the dungeon, a place of physical darkness. However, Yosef, because of his relationship with Hashem, is the embodiment of light. Pharaoh asks the Egyptian Magicians and the Egyptian wise men, symbols of intellectual and spiritual light, to interpret the dream; to cast light upon Pharaoh’s troubled/darkened spirit. They are unable to bring light or offer a solution. However, Yosef, the embodiment of Hashem’s light, is capable of casting light upon Pharaoh’s darkness. To Pharaoh’s credit; his fear is not directed at Yosef. Instead, Pharaoh’s fear is directed at the ramifications of famine upon Egypt and how a famine would affect his authority.  Even though Yosef conceals his identity from his brothers, he remains in the darkness so to speak while his brothers are unable to conceal their identity from him.  Yosef is the embodiment of spiritual and physical light as he always knows what is happening and what will happen.  Despite Yosef being in a pit, and in a dungeon, Yosef is light. He is able to transmit his light, his knowledge, and his spiritual strength to those around him without being diminished; much like a candle transmits a flame to another candle. 

          After listening to the inspired words of President Zelenskyy, and re-reading the words of Winston Churchill, one couldn’t help but be aware of each leader speedily leaving the darkness of their respective battlefields just as Yosef left the darkness of his prison. In a sense, each shared a vision. Yosef explained and shared with Pharaoh, the meaning of Pharaoh’s vision. Churchill shared his vision about the requirements for fighting against the darkness of a tyrannical authoritarian force from the east. Zelenskyy shared his vision about the requirement for fighting against the darkness of a tyrannical authoritarian force from the east. Indeed, during the darkest times, there are moments when we see individuals provide a source of light for the rest of the world.

Peace,
Rav Yitz

Ain't No Time To Hate; Barely Time To Wait - Robert Hunter & Jerry Garcia ("Uncle John's Band")

           With Chanukah set to begin this Sunday night, Jews and Christians will both be celebrating their respective holidays of Chanukkah and Christmas at the same time. A season noted for diminished sunlight and many hours of darkness will have holiday lights to offset some of that darkness. Earlier this week, a childhood friend of mine and his family were experiencing their own sort of darkness.   His three-year-old son underwent open heart surgery. When my friend notified his network of friends regarding his son's upcoming surgery, we made it a point to include his son in our prayers.  The surgery was a success, and certainly, science and medical expertise all contributed to the success of the surgery. However, from my friend and his wife’s perspective, the love,  and prayers of their friends also contributed to the surgery's success and turned darkness into light. During the same week, and in the same city, while light chased away the darkness of a family's trepidation and anxiety,   a United States Congresswoman spoke at a gathering of potential donors.  Full of hate, vitriol, and a sense of poisonous cynicism the Congresswoman bragged that if she and a like-minded fellow fascist and former political advisor had been in charge of the January 6th insurrection,  it would have succeeded.  Darkness attempted to swallow up the Democratic institutions and a system of checks and balances upon which the “noble experiment” was built. This congresswoman who supposedly swears an oath to the Constitution wants to destroy it,  This congresswoman who is paid by the very institutions that she swears an oath to protect and defend has aligned her beliefs with those who wish to destroy it. The irony is overwhelming and incredibly tragic. Imagine the hate that must fill the emptiness of that person’s soul. Imagine the darkness of her soul and the threat of darkness upon society if she assumes greater power. 

          This Shabbat we read from Parsha VaYeishev. We begin the Joseph story. Loved more than his brothers,  Joseph acts superior to his brothers and this behavior does not endear him to his brothers The brothers hate Joseph so much that they feign his death and instead they sell him off as a slave. Joseph is brought to Egypt as a slave, and there he works for a powerful Egyptian only to wind up in prison. While in prison, he helps the warden and the prison become efficient and very profitable. The Parsha begins with Joseph interpreting his dreams and explaining them to his brothers and his father. The Parsha concludes with Joseph interpreting the dreams of two fellow prisoners.  In between interpreting dreams and the events leading up to and immediately following those interpretations,  we read about Yehuda, the fourth son of Yaakov. Following personal tragedy and publically humiliating an innocent soul, Judah is presented with an opportunity to engage in public repentance. While not necessarily central t the Joseph story, this narrative helps to explain why Judah will be deemed worthy enough to eventually become the leader of the brothers, and from Judah will come the future kings of Israel. 

            For the first time in the Book of Genesis narrative, we encounter hatred. Regarding Joseph’s brother’s feelings towards Joseph, the Torah is clear. They are not jealous or angry. V’Yavei Yosef et Dibata Ra’ah el Avihem – Joseph brought an evil report of them (this might mean only Leah’s sons or it might refer to all the brothers). V’Yisroel Ahav et Yosef Mikol Banav Ki Ven Zekunim Hu Lo V’Asah Lo KeTonet Pasim – Now Israel loved Joseph more than all his sons because he was the son of his old age and he made him a coat of many colors. Va’Yiru Echav Ki Oto Ahav Avihem MiKol Echav VaYisnu Oto  V’ Lo Yachlu Dabro L’Shalom – And when his brothers saw that their father loved him more than all the brothers, they hated him and could not speak peacefully to him. VaYachalom Yosef Chalom VaYaGeid L’Echav VaYosifu Od Sno Oto – and Joseph dreamed a dream and he told it to his brothers and they hated him even more (Gen.27:2-5). Normally one goes through a series of emotions before arriving at hatred. We might have assumed that the brothers were at first angry or jealous before we learn that they hate Joseph. However, not only do these brothers hate Yosef they couldn’t speak civilly to him. They had to avoid speaking to him for fear that they might hurt him. That seems like a lot of hatred. Yet they managed to find even more hatred in their souls after Joseph told them about his dream of their bowing down to him. What is the difference between the first hatred the brothers felt before hearing of the dream and the hatred they felt after hearing about it? Perhaps the first hatred really was the culmination of emotions. That the normal anger and jealousy, over time, evolved into a hatred for Joseph. Certainly, that “hatred” seems to be justified as the Torah text offers reasons for their hatred. It seems that by trying to ignore Joseph, the brothers are aware that their hatred is passionate based upon jealousy, anger, and rage. The second hatred is more than the first. This hatred seems like a cold calculating hatred where they stop seeing Joseph as a brother. Hinei Ba’al Chalomot HaLaZeh Ba – Behold the dreamer comes (Gen. 27:19). How much do the brothers hate their brother? They hate him so much that they don’t see him as a brother but as something else. Because he is seen as and considered to be something else, something other than a part of their family, they see Joseph as a threat. Without passion but rather with a cool hatred they can cooly, calmly, and rationally discuss killing him and leaving him in a pit.

            The Torah narrative almost seems to acknowledge that the human soul has a large capacity for hatred. However as large a capacity for hatred we may have, that doesn’t mean we should act upon it. The brothers discuss killing Joseph but they don’t. They sell him to Midianites on their way to Egypt. Hatred is one of the seven basic emotions. We are not supposed to succumb to our emotions, no matter how justified, no matter how cool and calculated those emotions may be. They are still emotions. The narrative reminds us and we see it with the development of Joseph and Judah. We are supposed to be governed by something more than our emotions. We are supposed to be governed by our desire to be holy and sacred, to act selflessly, and pray for our friends.  Imagine the tripe, cesspool of social media and hatred that causes a member of the United States Congress to sound remarkably similar to the fascists we fought against in a World War and the authoritarianism we fought against in its aftermath. A holiday miracle would be if she and those like her lost their voice, lost their followers, lost their power, and just went away and were replaced by those who had a deep and profound respect for their county’s democratic institutions, its most sacred document - The Constitution, and the peaceful transition of power. Amid this season of darkness, we can always pray for more light and make sure to shine that light upon those whose souls are filled with darkness and hate.

Peace,
Rav Yitz

Now I Live In Fear Of Waking Up Each Morning (Don Rollins - "The Race Is On")

          I haven’t been sleeping well lately. I wake up, a bit anxious, and worried. So I get out of bed, head downstairs,  sip some tea, and look out at the night sky.   While looking at the stars, I find myself thinking about my aging parents and their health. I think about my children and where they are in their lives. I think about how to afford college tuition, and pay for an upcoming wedding. I look at the stars and think about where I am in my life, where I am in my career and the anxiety of working and earning a paycheck.  As I continue to look out into the night sky and sip my tea, I am reassured that we all go through a period of time where we struggle with the existential angst of life. For some reason, it occurs late at night while everyone else sleeps soundly.

          This Shabbat we read from Parsha Vayishlach. Yaakov and his family prepare to return to Yaakov’s home. However, they will first need to deal with an almost twenty-year grudge held by Esav. Yaakov will hope for the best and prepare for the worst as he prepares to meet his brother.  After their short reunion, Yaakov makes his way back to his ancestral lands. His mother passes away. He is blessed with another son, Benjamin, born to his wife Rachel. However, she dies in childbirth. His daughter, Dinah, has an illicit relationship with the prince of Shechem. According to the text, she is rendered “impure” and her brothers wipe out the prince and his village. Yaakov’s name is changed to Yisroel. God blessed Yaakov within the context of the covenant made with Avraham and Yitzchok. Yaakov’s blessing includes children, land, and wealth, all of the things that God promised to Yaakov’s grandfather – Avraham. The Parsha concludes with Yaakov and Esav seeing each other one last time in order to bury their father Yitzchok, and then we read the final psukim: a list of Esav’s descendants down to grandchildren.

           Parsha VaYishlach is replete with dramatic moments. Arguably among the most dramatic moments occurs the night before Yaakov meets his brother Esav after a 20-year feud, a moment in which  Yaakov’s life is forever changed.  VaYivater Yaakov L’Vado, VaYei’avek Ish Imo Ad A lot HaShachar – Jacob was left alone and a man wrestled with him until the break of dawn.  VaYar Ki Lo Yachol Lo VYiga B’Chaf Yereicho VaTeikah Kaf Yerech Yaakov  B’Hei’Avko Imo – When he perceived that he could not overcome him, he struck the socket of his hip; so Jacob’s hip socket was dislocated as he wrestled with him.  VaYomer Shalcheini Ki Alah Hashachar Vayomer Lo Ashaleichecha Ki Im Beiractani – Then he said, “Let me go, for dawn has broken. “ And he said, “I will not let you go unless you bless me.” Vayomer Eilav Mah Shemecha VaYomer Yaakov – and he said to him, “what is your name” and he said “Jacob”. Vayomer Lo Yaakov Yei’Amar Od Shimcha Ki Im Yisroel Ki Sarita Im Elohim V’Im Anashim Vatuchal – He said, “No longer will it be said that your name is Jacob, but Israel, for you fought with the Divine and with man and have overcome.”  (Gen 32:25-29)  So if Yaakov was left alone, with whom did he wrestle?  The Torah tells us he wrestled with a man, however by the end of this brief narrative, Yaakov is asking the man to bless him.  There is no consensus among the classical commentators known as The M’forshim. Explanations attempting to define the “man” range from an angel, an angel of Esav, or an angel in the form of man. The language of the wrestling match only uses the Hebrew word “Hu” – in English "he". The Torah tells us that he held on, he didn’t let go, he blessed him, “he” wrestled with him. Yaakov’s name is only mentioned when his hip is pulled out of the joint, and Yaakov is about to be renamed. A more modern and psychologically aware understanding suggests that the “man” is Yaakov. Yaakov is struggling with himself. The reality is, During his sleepless night, during his “mid-life crisis” and his “moment of clarity”; Yaakov struggled with himself, and eventually Yaakov will accept his relationship with God and a sense of purpose in his life. This does not mean his life will be easier. It just means that Yaakov, with this renewed sense of purpose and identity, will be able to deal with all the troubles and heartache that are involved in living life.

          Yes, there have been more nights when my sleep is interrupted by worry and anxiety. Indeed, there are more worries, and there are more things that feel beyond my control.  There are more times that I worry about the direction of my life and whether this is the right path. No, we don’t necessarily have our hips pulled out of joint when we wake up in the middle of the night with this existential angst.  However, transitions can be filled with anxiety. It probably causes wrinkles and definitely causes gray hair. However, those struggles can serve a purpose. Those struggles can lead us to moments of clarity, and we understand that our lives do have a purpose, and our families will be ok and everything will be all right.

Peace,
Rav Yitz

Mama, Mama, Many Worlds I've Come Since I First Left Home (Robert Hunter & Jerry Garcia - "Brokedown Palace")

           The United States observance and celebration of it Thanksgiving signal the beginning of the holiday season. If Christmas decorations have not yet appeared in storefronts, they do so now. Individual homes and town centers begin cleaning up and decorating acknowledging Christmas and Chanukkah. We all begin shopping for gifts for family and friends. Of course, all the Christmas specials are re-broadcast on television. Our family’s favorite Holiday season movie is Frank Capra’s 1946 film It’s A Wonderful Life.  I have watched the movie since I was a kid. With each passing year, with each phase of my life, I have seen Jimmy Stewart’s character, George Bailey, in a different light. As he went through different phases of growing up, getting married, and raising a family, I have done the same. As he struggled with his existential angst, so have I. This year, for the first time in 32 years, I have no children in my house. Instead, they are living their lives, on their own, following their path. As a result, I experienced the movie just a bit differently than before.   During one particular scene Jimmy Stewart’s character George Bailey sits at the dining room table with his mother, his father, and his younger brother, they discuss George’s future plans. He expresses his need to leave and go out on his own: “I just feel like if I don't get away, I'd bust.” I smiled to myself because, in my mind, it seemed like yesterday that I felt that way in terms of my parents. Now I am at a point in my life where my kids have all adopted a similar mantra. For the first time, I identified with George Bailey’s father, the parent offering guidance to the child who prepares to go off on his own. 

          This Shabbat we read from Parsha VaYeitze. The focus of the narrative is on Yaakov. For the first time, Yaakov will find out what it means to be alone in the world.  He has left his mother, Rivkah, and his father Yitzchak, for the first time. In fleeing his brother Esav, Yaakov now embarks on a new phase of his life. For the first time, but certainly not the last time, he will have to face being alone. He will learn to be an independent individual. Yes, Yaakov will meet his future wives, his cousins Leah and Rachel. He will work for his father-in-law, Lavan, and he will have children. The narrative will focus on Yaakov’s life from young adulthood to becoming a responsible father, earning a living, and all the trials, tribulations, and tensions of career and family. As Yaakov makes his way in life, hopefully, he will learn more about himself. With each event, with each adventure, Yaakov has an opportunity to become better connected, better connected to himself, and better connected to a covenant that his father bequeathed to him. Yet throughout the narrative he will learn to be alone, he will learn to become independent, and he will learn, through trial and error, to whom he should spiritually cling: Esav, his parents, Lavan, his wives, and God.

           At the conclusion of the previous Parsha, Parsha Toldot, we read that Yitzchak and Rivkah instructed Yaakov to go to Padan- Aram, to the house of Bethuel (Rivkah’s father’s home) and take a wife from there. We would expect Parsha VaYeitze to begin with Yaakov heading to Padan- Aram. Instead, VaYeitze begins: VaYeitze Yaakov M’Beer Sheva VaYeilech Charana – Yaakov departed from Beer Sheva and went toward Charan. Why doesn’t VaYeitze, say that Yaakov departed and went to Padan Aram? Why do we need to be told that he went to Charan? What’s in Charan? Yaakov has never been away from home. Although he is heading toward his mother’s family; even Rivkah knew enough to leave her family of origin. Now Yaakov, in order to preserve his life, must leave his family of origin. In Toldot, Yaakov was described as Ish Tam  Yoshev Ohalim – a simple man of faith who dwells in tents (Gen. 19;27) The Talmudic Sages explain that Yaakov’s dwelling in the tents meant that he spent time in his parent’s tents studying and learning. However, no learning would prepare him for what he would contend with when dealing with Rivka’s family and particularly her brother Lavan.  Rabbi Kamenetsky, (1891-1986), explained that prior to arriving in Paddan Aram, Yaakov stopped in Charan to learn from Shem and Eber. Shem was Noah’s son and Eber from the generation of the Tower of Bavel. Both were considered righteous and wise men who lived in unsavory environments and managed to retain their sense of righteousness. Yaakov sought their practical wisdom prior to his encounter with Lavan and dealing with becoming independent in an unsavory environment.  He will also need the wisdom of Shem and Eber to help him eventually return home. As a result of Yaakov’s diversion, Yaakov understands that he must maintain a relationship with God, and he understands that he will need to find his way home when the time is right.

          In It’s A Wonderful Life, George Bailey’s desire to leave home was symbolized by his request and his “wish to never been born”. Indeed, when George cries out “I want to live again” he is asking to return home. For Yaakov, he needed to leave his physical home, but clearly, he took with him the values and the learning that he acquired from his family. He took God with him as well as the sense of the land. He took with him a desire to return home. Yaakov and George Bailey derive an aspect of their independence from not only leaving home but leaving home with a code as well has to have the courage and humility to return home. Indeed, our children have all left home, however, our children also know that whenever the need arises, the doors of the home are always open, and their parents' arms are also open to hug them when they walk in the door

Peace
Rav Yitz.

All This Favour Ended When My Brother Failed At War - (John Barlow & Bob Weir - "My Brother Esau")

           Being American, Thanksgiving was always a big deal in my family. There were numerous family traditions and foods that were associated with the day. One of the traditions established by my mother occurred during the meal. We would go around the table and offer our reason for being thankful. Usually, the reasons focused on health and family. However this year I am more acutely aware of what or more importantly for whom I am not thankful. I am not thankful for Elon Musk and his decision to reinstate Donald Trump on Twitter. However, I am thankful for all those employees of Twitter who continue to quit and hopefully, the company will be utterly ruined and fall into the dust heap of history. If you go on Twitter, you will find a cesspool of hate ignorance, intolerance a  sewage system of conspiracy theories, and a public square inhabited by loud people who crave attention, speak in hyperbole, and pander in fear and hatred. 

          This week’s Parsha is Toldot. We read of the birth of Esav and Yaakov. Even though they were twins, we learn that these boys couldn’t be any different. Esav is a hunter Ish Sadeh – is a man of the field, an outdoorsman, Yaakov is Ish Tam v’Yashav b’Ohalo – a simple man who resides in his tent. Yaakov is concerned with the Birthright, receiving blessings, and the spiritual world. Esav is concerned with eating, drinking, hunting, and the physical world. We learn that just like his father, Avraham, who experienced a famine in the land, Yitzchak also experienced a famine in the land. Unlike his father, Yitzchak does not go down to Egypt. Yitzchak remains, grows wealthy, and re-opens the wells that had gone dry in his father’s day. The narrative then re-focuses on Yitzchak and his family. Yitzchak, sensing his imminent death, wants to bless Esav. Rivka overhears this and tells Yaakov to pose as Esav in order to receive the blessing. Yaakov listens to his mother and dresses as Esav. Yaakov receives Yitzchak’s blessing. As a result, Esav is fit to be tied and threatens to kill Yaakov.

        When Esav turned 40, he got married. As different as the boys were before this, Esav’s marriages reflect his further spiritual diminishment from his mother and father. Esav’s association with these women brings out the worst in him. Va’Yehi Eisav Ben Arbaim Shanah VaYikach Isha et Y’hudit Bat B’Eiri HaChiti V’et Basmat Bat Eilon Ha’Chiti – When Esav was forty years old, he took as a wife Judith daughter of Beeri the Hittite, and Basemath daughter of Elon the Hittite. Va’Tiheyenah Morat Ruach L’Yitzchak U’l’Rivkah – and they were a source of spiritual bitterness for Yitzchak and Rivka (Gen.26:24). There is a Midrash that tells us that once a species of bird migrated to Eretz Yisrael. The Rabbis were unable to determine whether this new specie was kosher or treif. Rabbi Chiya, the leading scholar of his day, said, “Isolate one on the roof and see what kind of birds associate with it.” Immediately a raven (which is not kosher) joined the new bird. The Rabbis were able to finally determine that the new species of bird was not kosher. The same was true with regard to Esav when he married both women. They brought out the worst in him, whether it was Avodah Zarah – idolatry, or degrading himself to such a point that he did not warrant receiving the blessing. Of even greater concern to Rivkah and Yitzchak was the departure of the Divine Presence. Remember that when Yitzchak’s mother, Sarah, died, the light in her tent, the holy presence diminished. When Yitzchak married Rivka, the holy presence returned to Sarah’s tent. However, when Esav’s wives became part of Yitzchak’s household, this holy light was vanquished.

          Yes, there was a brief moment when Twitter was first created when its potential was evaluated through the prism of the best of human nature. When children are young, we tend to see their future as positive, full of potential, and as a source of joy and pride (nachas) to the parents. At that moment we are completely thankful. However, the children grow up and follow their paths, and perhaps a parent’s optimism, hopes, and dreams gradually diminish and are replaced with the realization that the child has become the worst possible version of him/herself. That is what happened to Esav. That also holds for any new endeavor or product or service. Twitter came into the world and was hailed as a place for the civilized exchange of ideas, and the instant transmission of information. Sadly it did not take long for Twitter to grow up and become the worst possible version of itself, a place that attracts misinformation, conspiracy, hatred, racism, antisemitism, and fear. Maybe all those who left Elon Musk can form a version of Twitter that fulfills the best possible version of itself and become like Yaakov as opposed to Esav.

Peace,
Rav Yitz

And I Told Her My Story; I Told Her What Was Going On (Grateful Dead - "Caution: Do Not Stop On Tracks)

           Despite the rising tide of antisemitism, despite the cesspool of anti-semitic tropes that one finds on Twitter, despite all the anti-semitic conspiracy theories found in the extreme parts of the Alt-Right universe and the anti-Israel rhetoric of the extreme Left political universe, I found tremendous comfort in the middle. Two weeks ago, the State of Pennsylvania elected a “Left of Center” Jewish Governor. Josh Shapiro was recently elected Governor by receiving the greatest amount of votes for a Governor in state history.  He ran against a candidate who espoused White Christian Nationalism, supported the January 6th Capitol Riot, and believed that a woman has no right to an abortion under any circumstance. Josh Shapiro grew up attending Jewish Days School and attending shul with his father. He and his wife send their children to Day School and celebrate Shabbat and the Jewish Holidays. When Josh campaigned, he told a story that people were familiar with. He told a story. He told an aspirational story of a nation founded upon the principles of religious freedom. He told the aspirational story of a nation struggling to guarantee and protect the rights and freedoms of all its citizens. He reminded the voters that the future of their community and state is premised upon expanding rights, freedoms, and liberties. Josh’s story reminded everyone of the past and spoke of a future that was both inspirational and aspirational.

          This Shabbat we read from Parsha Chayei Sarah, “the Life of Sarah”. It is a rather odd name for a Parsha that discusses’ Sarah’s death, and Avraham’s funeral preparations including a eulogy, crying, and the purchase of land for burial. The focus then shifts from Sarah’s death and Avraham’s caring for her to Avraham’s son Yitzchak and getting on with his life. Avraham instructs his servant to find a wife for Yitzchak from among his ancestors. The servant head back to Avraham’s homeland, he asks God for a sign so that he knows which girl is the right one for his master’s son. He finds the girl and convinces her to return with him, the girl leaves home and heads back with the servant to meet her new husband and her father–in–law. They get married. Avraham takes a wife and lives quietly in retirement. The Parsha concludes with Avraham’s death and the death of his eldest son Ishmael.

          Structurally, the Parsha is rather peculiar. Between the narrative of Sarah’s death and funeral and the narrative of Avraham and Ishmael’s deaths exists a narrative affirming life.  A father arranges to find a wife for his son. A young woman, Rivkah,  leaves home and marries Avraham’s son Yitzchak, a man who had a near-death experience when his father tried to offer him as a sacrifice and who is dealing with the death of his mother.  This life-affirming narrative is told in three different ways. The first narrative occurs when Avraham tells his servant what to do: Return to the ancestral homeland, find a girl from the tribe, and bring her back so that Yitzchak can marry her. The second narrative is Avraham’s plan coming to fruition. The servant returns to Avraham’s homeland, he prays to God for a sign that he should pick the right girl, he meets the girl and then meets the family. The third narrative is the servant recounting the narrative beginning with Avraham’s presenting the servant with this sacred task. Why does the Torah present this narrative in three different ways and from three different perspectives: Avraham’s plan, Avraham’s servant (Eliezer) fulfilling the mission, and Eliezer explaining all these events to Rebecca’s family? Why all the details? The Torah could have told of Avraham’s plan and even included the events that allowed Eliezer to fulfill the plan. Certainly, we don’t need to read Eliezer’s recounting of events to Rebecca’s family. The Torah could have said: “And Eliezer told her family all that happened.” Maybe we read the narratives’ reiteration gets us to look at it in more than just a cursory manner. The more we look at it, and hear about it, the more we begin to realize just how miraculous the whole story is. Maybe the narrative’s reiteration reminds us that the focus should be on life-affirming events rather than death-affirming events.  Maybe the subliminal message and the reason for the narrative’s reiteration is the sanctity of the narrative. Yitzchak was dealing with lots of death, as was Avraham. Generally, death marks the end of a narrative. For Yitzchak and Rebecca, both of whom were about to begin a new stage of life together, they needed to have a new narrative, their narrative. For the narrative to be effective it had to include the past and an origin, it needs to embody a point to a possible future, it needs to embody fundamental values, and it needs to have a way of being transmitted.

          The ability to create a narrative and share it is an incredibly important part of life. A narrative connects the past, present, and future. A narrative provides attributes meaning by adeptly connecting seemingly disparate events. Whether it was a servant’s narrative that spoke of miracles and God’s presence, or a gubernatorial candidate’s narrative on the broad themes of liberty and freedom as expressed in casting a ballot; narratives connect people allowing them to create community, purpose, and meaning.

Peace,
Rav Yitz

Don't Worry About Tomorrow, Lord, You'll Know It When It Comes - (Bob Weir - "One More Saturday Night")

           Well, it was election night in the United States. As I did some work, the news of the mid-term elections and the future of democracy in the United States provided background noise.  However, as the night wore on, I found myself listening for the results of the candidates that my daughter’s labor union supported.  Before the polls opened I had texted her, wishing her luck, and asking her about her chances of success. I wasn’t just interested politically, nor was I interested in the labor union. However,  I was genuinely nervous for my daughter who has worked so hard on behalf of her constituency. Like a typical parent, I was worried about my daughter. I wanted her to be successful in her goal of getting those candidates that her Union supported, elected to office. However as the hours passed, the polls closed, and the results tabulated late into the night, I realized how much anxiety I had spent worrying about our daughter’s being successful in her job, a job in which success is easily evaluated. Did the candidates win or lose? Sure, I understand worrying about one’s children when they are younger and living at home. The parent perceives a sense of control and perceives the possibility of "fixing" the problem. However, my daughter is a grown woman, in her thirties, an adult. As the night wore on, I realize how little or no control, and much less able to help than I did when she was younger and living at home.

          This Shabbat we read from Parsha VaYeira. The narrative and adventures of Avraham the Patriarch continue. While healing from his ritual circumcision, he fulfills the mitzvah of Hachnasat Orchim, hospitality. He negotiates with God and reduces the number of righteous people that must be found in Sodom and Gemorrah in order to prevent its destruction. The narrative of Avraham is interrupted as we read the narrative of Lot, the two Angels (the same two that had visited Avraham at the beginning of the Parsha), the destruction of the city, and the impure relationship that results when the survivors think that world has been destroyed. The narrative returns to Avraham as its focus and he and his wife Sarah give birth to a son (Yitzchak), the banishment of Hagar and Ishmael (Avraham’s first-born son and from his concubine) and the final test of his belief, the Akeidat Yitzchak – the Offering of Isaac.

          Throughout the Parsha, there are several examples of “questionable” parenting moments as well as “child-ing” moments. These moments include Lot offering his daughters to the mob of Sodom and Gemorrah in order to save the guests that the mob wanted to harm. The daughters don’t say a word about it. These moments include Ishmael, being sent away along with his mother. As Ishmael lies dying of thirst, Hagar leaves him so that she doesn’t have to hear him whine and walks out of earshot. God hears Ishmael’s prayer and saves him due to his merit. However nowhere do we read that Ishmael tells his mom to stay with him so he shouldn’t be alone. Finally, we read of the Akedah Yitzchak, the offering of Isaac as a test of Avraham’s faith in God. In the text, we read that Yitzchak asks Avraham about the offering, Ayeh  HaSeh L’Olah – Where is the lamb for the offering? (Gen 22:7)  From this question the Midrash Tanchuma shows an Avraham that was unsteady, shaky, and nervous about making the offering. The Midrash portrays Avraham in a much more human and troubled manner. He worried about his son’s welfare, he worried about Yitzchak. Yitzchak offers him support and strength and tries to mitigate his father’s anxiety. Yitzchak tells him not to worry and that Yitzchak will do everything he can to help his father.

          When our children are younger and we worry about them, we still have more control to “fix” the problem. Whether we fix it or not, the only thing our children can do is thank us.  However, when our children are older and we have little or no control over “fixing” the problem, it is up to our children to ease our anxiety, to tell us that “it will be OK,” “not to worry” or “I can handle it”. Then we realize that all the hard work of raising them, all the worrying as they grew up wasn’t a waste because they really can handle life.  No, I don’t stop worrying about our kids as they grow older. Rather the test is that as they grow up and mature they are able to ease my anxiety and concern by the effort they exert in striving towards their goals.

Peace,
Rav Yitz 

From The High Road To The Low, So Many Roads I Know (Robert Hunter & Jerry Garcia - "So Many Roads")

           In the  Wall Street Journal article “Right Wing Populism  May Rise in the United States” (Sept. 27, 2022),  William Galston points out that Right Wing populism is ascendant. Right Wing populism led to Brexit. Right-wing populism led a fringe Swedish anti-immigrant party to acquire more than 20% of the Swedish vote. Right-wing populism led to the Brothers of Italy political party, with its roots in Fascist followers of Mussolini winning the Prime Minister's office. In France, Marie Le Pen managed a run-off in the eventual winner of that election. Earlier this week, in Brazil, the incumbent, the right-wing populist leader Bolsinaro,  was defeated, however, he has not yet conceded.  It seems that he is following the playbook of a twice-impeached ex-president. This upcoming week, Americans will go to the polls and choose between a political party that supports the “Big Lie” and uses political rhetoric to foment political violence from the domestic terrorist attack on January 6th to the attack upon Speak Nancy Pelosi’s husband in San Francisco. Earlier this week, a  former Republican Florida Congressman who has his own news show referred to this Right Wing populist fringe aspect of the Republican Party as Fascists. The world has taken a very odd and troubling path to arrive at this troubled and frightening moment.  It was 100 hundred years ago, that Mussolini’s Fascist party came into power in Italy. Soon after, in Germany, a fringe minority of fascists were invited to join the German government, and eventually, that minority fringe group of fascists took over the government and took over the country. After all these years, the world has started down an all too familiar path.

            This week's Parsha is Lecha Lecha. In it, God commands Abram to leave his father, his homeland, and everything he has ever known and go to a place that God will show him later. Abram does. He heads down toward Egypt because of a famine. Leaves Egypt with money, flocks, servants, and wealth. He and his nephew decide to part ways since each of their respective flocks not only become intermingled but their hired hands fight among each other. Abram then fights against several kings in an attempt to protect Lot. Then his wife Sarai, who is barren, tells Abram to make Hagar (the maidservant) the surrogate mother. Abram listens and Hagar has a son named Ishmael. She runs away and then returns. God tells Abram a prophecy. Abram will become the father of a great nation, and that nation will become enslaved for several centuries and then will return to the land that God promised Abram. Then God instructs Abram to circumcise himself, his son Ishmael and all the males of his household. All these events are linked together by the theme of "Lech Lecha" of going, of traveling.

            The Zohar, the rabbinic book of mysticism, comments upon the first verse: "Lech Lecha Mei'Artzecha uMimoladtcha, U'mibeit Avicha El Ha'Aretz Acher Areka- Go for yourself from your land, from your relatives, and from your father's house to the land that I will show you (Gen 12:1). Instead of a physical journey, the Zohar explains that Abram was commanded to embark upon a spiritual journey. The soul, while residing in the World to Come, exists in close proximity to God. Because of the spiritual clarity and intensity revealed there, no free will and no chance for spiritual growth and advancement can occur. Like the angels, the soul in the World to Come is called an Omaid, a standee. In this World, however, we know that a person has Free Will. This means that we all have the opportunity to advance spiritually as long as we remain in this World. The soul in this world is called a Holiach, a walker, someone who goes, much like Abram went.

          Just like people must learn to follow a respective path requiring faith and the best possible version of one’s self; the same holds true for nations. Each nation struggles between the best possible version of itself and the worst possible version of itself. The best possible version of a nation improving the lives of its people lives peacefully among the nations and making a positive difference in the world. The worst possible version of a nation doesn’t care to improve the lives of its citizens, threatens its neighbors, and has corrupt leadership focused upon power for the sake of power itself. Every nation embarks on a journey. Sometimes that path is difficult, and painful, and takes a nation to the brink. That path is not only determined by leadership, that path is determined by the citizenry, by those who vote, by those who count the vote, and perhaps most important, those who concede defeat in a free and fair election. 

Peace,
Rav Yitz

And Brave The Storm To Come, For It Surely Looks Like Rain (John Barlow & Bob Weir - "Looks Like Rain")

          While at major intersections in Toronto, one cannot help but notice all the signs for candidates running for local office. There are also mid-term elections that are occurring in the United States. In fact, early voting has already commenced in many states. It has been reported that some 12 million people have already voted. The issues that face perhaps the most powerful democracy and largest economy seem overwhelming. Internally, it appears that one set of candidates will deny election results, and prohibit abortion even in the case of rape, incest, or the mother’s health. There are a slew of candidates that try to scare the electorate with talk of rampant crime, ironically, the top ten crime-ridden states are those that have the most relaxed gun laws run by state legislatures that deny elections, want to restrict the rights of women’s health choices and have a large constituency that belief that the January 6th riot was a peaceful gathering. There is a rise in racism and antisemitism. Externally, there is a war between Ukraine and Russia, there is worldwide inflation, and a rise in fascism and totalitarianism throughout the world. Amid all this tension, North Korea fired more rockets into Japanese airspace, rockets that were able to fly further, faster, with a more destructive payload. Indeed Democracy seems to be under attack both from the inside and outside.  I can’t help but think of the late President, Harry S. Truman, who was President when the Korean War was fought and the 38th Parallel became part of the Western lexicon. President Truman used to keep a paperweight on his desk with the saying “The Buck Stops Here”. In a sense, it became indicative of President Truman’s view of leadership. The leader is ultimately responsible and therefore must assume that responsibility.

           This week we read Parshat Noach. Noach’s should be familiar to all of us. God sends a flood as a means of dealing with the growing disappointment in mankind's abysmal behavior. However one man, Noach, is deemed Ish Tzadik B’dorotav – a righteous man in his generation and God makes a covenant with him and his family.  As a result, Noach, his family, and the male and females of every species will be saved in to re-create after the flood. God instructs Noach to build a Tevah, an Ark. Noach, his family, and each animal species are protected. In a sense, a second creation ensues, and Noach and his family begin the narrative of re-creation. Generations pass, and eventually, mankind becomes corrupt. This time, the corruption is the result of mankind’s passivity by permitting, a certain kind of person to become the leader and never questioning or opposing his desire to build a Tower. A Tower is built, God views it as a violation of boundaries, and rather than destroying the world, multiple languages come into being and people are unable to communicate. As a result, the leadership which lacked respect for boundaries scatters across the earth. The Parsha concludes ten generations later with the birth of Avraham Avinu, Abraham the Patriarch.

           The narrative appears quite straightforward and simple. God is unhappy with the way people behave. He identifies Noach as a worthy partner and instructs him to build the Ark.  However one should keep in mind that Ark wasn’t built in a few days or weeks. According to the Midrash, the ark was built over the course of many decades. Even worse the flood didn’t come right away, that too was decades in the making. According to the Midrash Tanchuma, it took Noach 120 years to build the Ark. Also, the Ark was built atop a mountain in order to give Noach the greatest amount of time to complete the project. This meant hauling all the materials up a mountain. Imagine spending roughly 1/8th of your life preparing for the future. Imagine spending roughly 1/8th of your life engaged in a single endeavor. Imagine putting off gratification for 1/8th of your life and then knowing your sense of accomplishment is predicated on the destruction of so much. Imagine spending 1/8th of your life hauling Gopher wood up a mountain. Every day Noach spent his time engaged in one activity, building the first aircraft carrier. Eventually, the project would become the purpose of living. During this time, Noach’s life was not so easy. In fact, from a practical perspective, Noach’s life seems quite depressing. According to Midrash Tanchuma, Noach faced ridicule from others and was threatened with death. Yet despite it all, he continued building even though the gratification from the project would not occur for many years. Even with the first raindrops and the first opportunity to enjoy the fruit of his life's work and enter the Ark; he didn’t. Rather, he delayed his sense of accomplishment and gratification. Noach waited until the last possible second when there was no hope of saving any more of God’s creation, and then he finally entered the Ark.

           Being the leader can be a rather lonely job. Whether it’s the leader of a family, a tribe, or a community; it can be lonely. By no means was Noach a perfect leader. In fact, one of the criticisms was that he really didn’t lead, instead, his concern was limited to himself, his family, and the animals that entered the Ark. That being said, Noach offers a valuable lesson in leadership.  Leaders cannot be concerned with immediate gratification. Rather, a leader takes a long view of history and destiny. A leader has the strength of his belief and convictions which allows him to worry about the long term and not be concerned with the short term. When undo attention is given to the short-term perspective, it seems that more people suffer as is the case with leaders and politicians who are concerned with power instead of saving democracy. Hopefully, those in a position to make a difference will remember President Truman’s paperweight that once sat atop his desk: “The Buck Stops Here”.

Peace,
Rav Yitz

 

With Our Thought Jewels Polished And Gleaming (Robert Hunter & Phil Lesh - "The Eleven")

           In between the Jewish Holidays, and playoff baseball games, I have tried to keep up today with the approaching midterm elections in the United States. I have watched excerpts of numerous debates between Democrats and Republicans, between those who believe that the events of January 6th were the equivalent of a domestic terrorist attack and those who continue to deny the results of the 2020 Presidential election, between those who believe who fundamentally believe in individual rights of choice and those who believe that only the state mandate and thereby revoke rights that had existed for over 50 years. As a father blessed with three daughters, all of whom study and work in the United States, all of whom are U.S. citizens, and all of whom are eligible to vote, I watched, I listened and needless to say, I am fearful about the future of democracy in the United States. I fear that my daughter's right to choose is at risk. I am also savvy enough and aware that when one group's rights begin to be revoked, those who believe they have the power to revoke,  continue to revoke other rights of other people. All of a sudden a democracy which guarantees individual rights and liberties soon ceases being a democracy and evolves into the first vestiges of fascism.  As we marked the conclusion of the Jewish Holidays, the Jewish People begin another cycle of Torah reading.  Since so many of those Republicans enjoy invoking God and religion as justification for revoking others' rights, I wish they would take a closer look at the Genesis narrative (Breishit),  the two different names/references to God, “Elokim” and Hashem (Yod Keh Vav Key) and the commentary as to what we learn from these two references to God.

          This week’s Parsha is Breishit. It is the first Parsha of the first Book of the Torah. For all intents and purposes, it is the beginning of the Torah. In Breishit, we read the story of Creation, (The Beginning); Adam and Chava’s banishment from Paradise (Gan Eden), and the fratricide of Cain and Abel. We begin however with God. God is the Creator, the ultimate power. If knowledge is power, then God is the ultimate source of knowledge. We accept this as part of our Jewish theology. God is all-knowing and all-powerful. We read the words: V’yivrah Elohim et Ha’Adam b’Tzalmo, B’Tzelem Elohim Barah Oto Zachar u’Nekeivah Barah Otam. “And God created man in His own image. In the image of God, He created him; male and female He created them. (1:27). The question, therefore, is: What is the image of God? Obviously part of that image is the power to create, the power to create life. We surmise this because, in the next verse, God commands Adam and Chava to be fruitful and multiply, to create life just like God had created. Another image of God is Power. God’s purpose in creating humanity was that they “should have dominion over the fish of the sea and over the fowl of the air and over the cattle, and over all the earth…” (1:26) In today’s vernacular “dominion” is Power. However the ability to create, and the ability to exercise power sagaciously, and judiciously, requires IQ and EQ – intellectual intelligence and emotional intelligence. Perhaps that is our greatest gift. We have the ability to learn, reason, and discern between right and wrong. We also have the ability to empathize.  Exercising both allows us to express our Holiness and demonstrate that we are created in God’s image.

        In the Babylonian Talmudic tractate entitled Chagigah (14b), there is an Aggadah, a legend, which illustrates the notion that attaining knowledge and understanding how to attain knowledge is a holy endeavor. Four of the leading sages of their generation entered PaRDes (literally the “orchard” or Paradise). They were Ben Assai, Ben Zoma, Elisha ben Abuyah, and Rabbi Akiva. They entered PaRDeS and came into contact with pure power, pure knowledge, and complete perfection. They came into contact with God. As a result, one sage died immediately. One sage went insane. One became a heretic, who would now be referred to as Acher (the other).  Only Rabbi Akiva emerged unscathed. The commentators of this Aggadah explain that PaRDeS is an acronym for four methods of Torah inquiry: P’shat (the simple literal meaning), Remez (understanding the meaning based upon hint and intimation), Drash (derive meaning based upon interpretation), and Sod( deriving meaning based upon uncovering secret meanings). Imagine that? Our tradition explains that PaRDeS otherwise known as  Paradise can only be achieved through Torah study and investigating the deeper meaning utilizing these four different methods of interpretation. Relying only on the literal meaning of the text, or even relying only on one method of interpretation limits intellectual and spiritual growth. However incorporating each aspect, and understanding when to utilize one or more methods of interpretation to determine meaning is what allowed Rabbi Akiva to leave PaRDeS unscathed. In a sense our sages are absolutely correct, PaRDeS is studying Torah for the sake of intellectual, emotional growth and enlightenment so that one can judge and empathize.

          The attainment of knowledge and Truth is a Godly endeavor. The use of such knowledge judiciously, wisely, and empathetically for creative purposes represents the notion that we are indeed created in God’s image. Not only is knowledge power, but understanding how to attain and use that knowledge and empathy is the key to a spiritually enlightened life and a democracy that upholds the rights of its citizens.

 

Peace,
Rav Yitz

But The Heart Has Its Seasons And Evenings And Songs Of Its Own (Robert Hunter & Jerry Garcia- "Eyes of the World")

           We just celebrated my father’s 81st birthday. As his children and grandchildren have watched him age, we are all very aware that he is just a little frailer, a little more fatigued, with a few more aches and pains than he used to have. It is part of growing old. Unlike twenty years ago, or even ten years ago, I am also becoming more aware of my aging father’s mortality. I call him more often, and I make more of an effort to visit. This awareness of our own mortal temporary existence is one of the themes of Sukkot and its corresponding text, Sefer Kohelet the book of Ecclesiastes. We read it in its entirety once a year on Shabbat Chol HaMoed Sukkot, the Intermediate Sabbath of Sukkot. According to the tradition, Shlomo HaMelech, King Solomon, towards the end of his life, wrote this Megillah, this scroll. Tradition has this perspective because the language is not one of optimism but rather realism. This is a person who has “seen it all” – Ein Kol Chadash Tachat HaShemesh – There is nothing new under the sun! And yet there is a certain harsh realism and a certain sense of harsh optimism. The author provides us with a no holds barred sense of comfort. He does not coddle us. He does not baby us. Rather the author shoves our faces in this “reality” and gives us a perspective on how to deal with a world that is not as wonderful a place as we might have thought of in our youth, or even a few weeks ago. The question that so many of our sages have asked, is why is such a text, a text that does not offer such explicit hope, a text that does not offer explicit comfort, and is universally recognized as a “downer” of a text, why is such a text read on the holiday that is commonly regarded as Zman Simchateinu – the time of our joy?

        In Eretz Yisroel, the Autumn Harvest is complete. In North America, the summer harvest has been completed as well. We unabashedly celebrate our joy on a physical level because of a successful harvest. We also unabashedly celebrate our joy for having been judged favorably by God, (Rosh HaShanah), and having been the recipients of God’s mercy (Yom Kippur). On Sukkot, we are commanded to Samachta b’Chagecha – celebrate in your holiday. Yet this text tempers our celebration. While the nature of the Sukkot holiday is to celebrate our unrestrained joy in receiving God’s blessing, we also know that very often it is human nature to forget God and celebrate our achievements and ourselves. Kohelet reminds us that, like the fragile nature of the Sukkah itself, not everything is as much in our control as we think. V’Zerach HaShemesh U’Vah HaShemesh – the sun rises and the sun sets- no matter what we do, no matter how much control we may perceive that we have, at the end of the day, we are ultimately powerless. God is the ultimate cause of all things. The sun rises and sets because of God, not mankind. Kohelet helps us maintain our perspective. Kohelet reminds us that we are not the center of the world. Kohelet reminds us that for all the physical pleasures we seek, for all the material comforts we work hard to afford, such things are fleeting.

        So how can such a text offer us comfort? Well if we have the perspective of Kohelet, then we can understand how an elderly person, who has seen everything: man’s goodness, man’s evil, the joy of life, and the futility of life, offers us comfort.  With control comes responsibility. With power comes responsibility. Kohelet teaches us that we should celebrate the fact that we have so little control. Kohelet teaches us that we should derive joy from the fact that we don’t need to worry about the sunrise or the sunset. We shouldn’t be so terribly joyous when life comes into the world or upset when life leaves the world. Intellectually speaking, life and death is not within our control. Living our life is within our control. Living the best possible life is within our control. Living a life that has spiritual meaning and the acquisition of wisdom is the crux of our existence, the purpose for our living. Struggling to acquire anything else is futile. Torah is the embodiment of Wisdom. Sof Davar Ha’Kol Nishmah et Ha’Elohim Y’rah v’Et Mitzvotav Shmor  Ki Zeh Kol HaYamim- The sum of the matter, when all has been considered: Fear God and keep his Commandments, for that is man’s whole duty. By doing so, we don’t need to worry about another Judgment on Rosh HaShanah; we don’t need to worry about God’s showing us mercy on Yom Kippur. We will have guaranteed that we have done everything in our control to make our lives meaningful. The joy in our celebration is the joy in our opportunity to acquire wisdom and internalize it.

Peace,
Rav Yitz

If You Hear That Same Sweet Song Again, Will You Know Why? (Robert Hunter & Jerry Garcia - "Bird Song"

          Earlier this week during Yom Kippur I was thinking about my four children.  They are all grown up now but while praying, I happened to have an image of them while they were babies. When each of my children was born, and it was my job to rock them to sleep, I would whistle a particular song chosen for them. For my two eldest daughters, because there was a nine-year gap, I whistled the same song to them: “Summertime”.  For my now 22-year-old, it made sense, she was born in the summertime.  For my 32-year-old daughter, I loved the Miles Davis’ version of the song so I chose it for her. When our now 20-year-old was born, I chose “Somewhere Over the Rainbow”. When our youngest child and only son was born eighteen years ago, I chose Louis Armstrong’s “What a Wonderful World”.  Well,  are all grown up and out of the house, and I don’t put them to bed anymore,  so I can’t whistle their songs to them anymore. However, whenever they hear their particular song, they are connected to it. 

          On this Shabbat, we read from Parshat Ha’Azinu.  The Parsha is poetry, a song that God had commanded Moshe to compose in the previous Parsha, VaYeleich. Composing this song was the final deed that God commanded Moshe. The song is the final prophecy that God told Moshe in the previous Parsha, VaYeilech.  As a song, it does not contain the most pleasant of lyrics, and it is not particularly uplifting or inspiring. The song does not offer such an optimistic future.  Rather, Moshe invokes Heaven and Earth to offer testimony to God’s prophecy and future punishment against his people.  Throughout Sefer Devarim, and Deuteronomy,  Moshe has taught the law and inspired Bnai Yisroel to choose fidelity to God and God’s Torah.  Choosing to follow would result in a reward. Choosing not to follow would result in a punishment. Now, during the final moments of Moshe Rabeinu’s life, the song suggests neither choice nor the results of that choice. Instead, we are told that we will choose badly and that we will be punished.  There is nothing explicit within the song that suggests or even offers a means by which we are able to do Tshuva (repent) and ultimately return to God. While intellectually, Moshe has taught that concept to Bnai Yisroel; here in the song that possibility is not explicit.

          However, when the song is complete, Moshe speaks his word to Bnai Yisroel. His words offer a sense of hope, a sense of inspiration. He reminds Bnai Yisroel that even when they have grown distant from God, even though the resulting punishment will be brutal; there is still a measure of hope, hope for the next generation.  Simu Levavchem L’Chol Hadvarim Asher Anochi Mei’id Bachem Hayom, Asher T’Tzavoom et Bnaichem Lishmor La’Asot et Kol Divrei HaTorah Ha’Zot -  Apply your hearts to all the words that I Testify against you today, with which you are to instruct your children, to be careful to perform all the words of this Torah.  Ki Lo Davar Reik Hu Mikem Ki Hu Chayeichem Uvadavar HaZeh Ta’Arichu Yamim – for it is not an empty thing for you, for it is your life, and through this matter shall you prolong your days on the Land to which you cross the Jordan to possess it (Deut. 33:46-47)

          In Moshe’s final moments, he reminds us that the key to our survival is to teach Torah to our children. Yes, according to the song, we will grow distant from God, yes we will engage in idolatry. Yes, we will be punished. However, there will always be hope for the next generation if they are educated in such a manner that when it comes time for them to make a choice; they choose wisely, they choose God’s Torah.  Moshe reminds his people that the Torah is not empty. Moshe’s song juxtaposes the immediate short-term future that he sees; a future of hardship, despair, and a distancing from God and a long-term future consisting of reconciliation with God,  a return to the covenantal obligations, and the joy that will come with that return.  Because it’s a song or poetry, the children will hear the song, not once but repeated over and over. In the long run, the B’nai Yisroel will come to appreciate the lyrics and their complexity. I know that my kids, in the long run, have come to appreciate those songs that I whistled to them so many years ago. Those songs, the melody, and the lyrics connect us like a warm memory and a reminder that I am their dad and love them very much.

Peace,
Rav Yitz

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

           Several hours before the Rosh HaShana holiday began, my wife and I received a phone call from our son who is studying in Israel for the year. Knowing that he was on his way back to his Yeshiva after having spent Shabbat in Tel Aviv, I was getting a bit worried because I always worry when he or any of my kids travel.  So when he called, I felt relieved; I wasn’t even thinking about Rosh HaShanah. After he told us he was safe at his Yeshiva and was getting ready for Rosh HaShanah, he wished us a Shanah Tovah. Then he thanked us. He not only thanked us for giving him the opportunity to spend a gap year in Israel, and he thanked us for our supporting his decision to attend that particular Yeshiva.  He thanked us for being his parents. I smiled and said two words to him. One word sums up the reason we wanted him to follow the news and be involved in the community- Perspective. The other word allowed her to cope with hardship, discomfort, or any challenge – Clarity. Usually, clarity occurs when one is able to sense moments of extreme possibility. I know that I had great moments of clarity when each of my children was born. I also had great moments of clarity when my grandfather passed away a few years ago. Life and death provide perspective, clarity, and appreciation of the essence of life.

        In this week’s Parsha, Va’Yeileich, perhaps for the last time, Moshe experiences a moment of clarity. However, of all the moments of clarity including the Burning Bush, the Revelation at Sinai, and his Personal Revelation when he saw the back of God while defending B’nai Yisroel following the episode of the Golden Calf; it is the moment of death to which we can all relate. It is at the moment of impending death that Moshe has perfect clarity. He sees and understands the anguish that his children will experience as they drift towards and away from their Covenant with God. He sees all that his life has been and he recognizes that while his life will be no more, there will be closure. Ki Yadati Acharei Motie Ki Hashcheit Tashchitun v’Sartem Min HaDerech Asher Tziviti Etchem V’Karat Etchem Ha’Ra’Ah B’Acharit Hayamim Ki Ta’Asu et Ha’Rah B’Einei Adoshem L’Hachiso B’Ma’Asei Y’deichem – For I know that after my death you will surely act corruptly, and you will stray from the path that I have commanded you, and evil will befall you at the end of days, if you do what is evil in the eyes of HaShem, to anger Him through your handiwork (Deut.31:29). We should note that closure does not necessarily mean that the content of the closure will be positive, however, the process of closure is always positive. Our sages are adamant about the vital importance of closure. If a person engages in Tshuvah, a repentant return to God, and Vidui, confession even if the moment before death it is tantamount to a person who has returned to living a life of Mitzvot. In a moment of clarity, certainly, such a moment exists at death, Moshe has the opportunity to make that moment holy, sanctified, an un-wasted moment.

        This is a very special time of year for The Jewish People. It is a very spiritual time of year. This ten-day period from Rosh HaShanah until Yom Kippur is known as the Aseret Yamei Teshuvah – the Ten Days of Repentance. As the name suggests, this is the time of year in which we seek M’chila or forgiveness for any transgression we have committed. We seek forgiveness from God, and we seek forgiveness from family and friends. Mostly, it seems to me, that during these ten days, we honestly look at ourselves and assume that we have hurt others instead of being shocked when we find out that we can hurt another. The ability to engage in this process known as Tshuvah, the process of returning to the holiest aspect of our being, requires great clarity. Sometimes clarity occurs when one experiences a beginning, like a new life. Sometimes clarity comes at the conclusion, the death of a loved one. For our son, clarity came on a beautiful autumn day in Jerusalem as he thought about the path and trajectory of his life, leaving home, this current gap year, and then on to college/university. Perhaps, Shabbat Shuvah, the Shabbat of Return, reminds us of the importance of allowing those moments of clarity to serve as a source of spiritual strength.

 

Peace,
Rav Yitz

Lady In Velvet Recedes In The Nights Of Goodbye (Robert Hunter & Jerry Garcia - "Dark Star")

           It’s not every day that we attend the funeral of a King or a Queen. Yet, earlier this week, a billion people tuned in for part of (if not all) Queen Elizabeth II’s funeral. For about a week, the coffin bearing the Queen lay in State in her beloved Scotland and then was brought to London. Along the way people stopped and respectfully acknowledged the coffin’s passing by. Once in London, Queen Elizabeth lay in state for several days and millions of people stood in line, some time for as much as 30 hours in order to be physically close to the coffin, and pay final respects. On the day of the funeral, millions lined the route as the coffin was brought to Westminster Abbey where the funeral service was conducted. During this time, it was clearly evident that all of the Royal Family wanted the coffin to be accessible to all of the Queen’s subjects. She did not lie in State for only the noble class. She did not lie in state for only white Englishmen. She did not lie in state for only a certain gender, or only for the wealthy privileged class. Anyone and everyone who stood there at the appropriate moment caught a glimpse and had a moment of closure.  

            This week’s Parsha is the Parsha Nitzavim. According to the Aggadah, this is the recounting of Moshe Rabeinu’s last day of life. Unafraid of his imminent death, he gathers his family: Rosheichem, Shivteichem, Zikneichem, v’Shotreichem, Kol Ish Yisroel, Topchem N’Sheichem V’Geircha Asher B’Kerev Machanecha Meichotev Eitzecha Ad Sho’eiv Meimecha – The heads of your tribes, your elders, and your officers, all the men of Yisroel; your children, your women, and the stranger who is in the midst of our camp, from the woodchopper to the one who draws water (Deut. 29:9-10). Moshe imparts the last vestiges of wisdom to his children and his people. Moshe wants to make sure that everything is in order when he dies and Joshua takes over. Moshe truly has been blessed. He has had the blessing of old age, and here God has granted him the gift of saying goodbye in perhaps the most wonderful fashion. God has commanded Moshe to say his goodbyes and impart the final vestiges of wisdom.

            We are taught that death is a part of life. Yet many of us are afraid of death. Many of us believe that we should shield our children from death, sadness and loss. However, when we read Parsha Nitzavim, we learn that while impending death is sad, death in the manner of Moshe’s can take on an aura of holiness – of Kedushah. It is in holiness that we attain the highest level of life, a life that is directly connected to God. When death comes like this, from God, with an opportunity to say Goodbye- with an opportunity to impart wisdom to one’s children, death is not mundane, death is not ordinary, but rather holy and part of life, the final expression of holiness in a very physical endeavor. When we talk of strength, we, unfortunately, think of the person who lifts a lot of weight. We think of the person who doesn’t cry, who remains stoic if he/she is all torn up inside. At this time of year, from Elul through Sukkot, when we recite the 27th Psalm and conclude with the words Chazak v’Ya’Ameitz Libecha, v’Kavei El Adoshem – Strengthen yourself, and he will give you courage; and hope to HaShem! We now understand what it means to strengthen oneself.  Moshe had that kind of strength. To be aware of the end of life, to prepare for it, to draw loved ones toward and tell them how we feel is the epitome of courage.

           In a sense,  Queen Elizabeth’s funeral wasn’t just a sacred ritual in which respect was paid to the deceased. Even in death, the Queen managed to allow her people to engage in a holy endeavor.  By giving her subjects the opportunity to come together and offer “final respects” we are reminded to reaffirm and celebrate life no matter how difficult, no matter how troubling. This Shabbat is the final Shabbat of the Jewish year. The  Jewish People are days away from celebrating Rosh HaShanah, (Jewish New Year). Rosh HaShanah is also known as Yom HaDin (Judgment Day). So while there is joy at arriving on the brink of a new year, perhaps there is a bit of anxiety while awaiting Judgment. However, during this anxious moment, we are reminded that we are all gathered and standing in judgment. Every Jew, from every walk of life, stands before God in Judgement, stands before God for a moment of accessibility.  

Peace,
Rav Yitz 

Plenty Easy Answers Now, Listen To Me Here (Robert Hunter & Bob Weir - "Easy Answers")

           During the month of August, our twenty-two-year-old daughter had ACL surgery and then had 30 days to get herself ready for college. That meant she needed to have enough strength to walk without crutches, get up and down stairs, and have enough endurance to handle physiotherapy as well as a typical university course load. To prepare herself for University, our daughter was incredibly focused and dedicated throughout her knee rehab while at home. Three days a week I would drive her to physio. When not at physio, she did her rehab at home. We spent a lot of time together either driving to physio or taking walks.  We had an opportunity to talk a lot about the surgery, her physio, the exercises, her frustration with the healing process, and a host of other things. All the while, she was laser focused on arriving at school by the Labour Day holiday. Much of the rehab process involved thinking about certain techniques and motions in physio and then applying those techniques and motions at home and every day. She listened and watched. Then she followed my instruction and asked, “How did you know to do that? You aren’t a physiotherapist.” No, I am no physiotherapist,  but I have had enough leg injuries and gone through enough physio, that I learned through experience. So, I smiled and explained to my daughter, that I have learned a few things based on my own experiences.

          This week we read from Parsha Ki Tavo. The Parsha begins with Moshe explaining the laws that are specific to B'nai Yisroel’s entry into the Land.  He reminds them of the laws of first fruits, and tithing.  Moshe reminds them that there is a powerful link between God, B'nai Yisroel, and the Land. Each needs the other.  Moshe then describes the ritual specific to this generation that will symbolize their acceptance of the Torah and the covenant.  As they cross the Jordan River, they would inscribe two stones with Kol Divrei HaTorah HaZot BaEir Heiteiv – You shall inscribe on the stones all the words of this Torah well clarified. Then the stones would be covered with plaster in order to protect the inscriptions. Moshe then reminds B'nai Yisroel that they are now an Am Yisroel– a Nation and no longer B’nai Yisroel – Children of Yisroel.  With that change of status comes responsibility, and Moshe lists the blessings and the curses that will result depending on Am Yisroel’s behavior.  Moshe concludes his passionate plea to fulfill the covenant by giving Am Yisroel a brief history lesson. He reminds them that they left Egypt and saw all the signs and wonders (they didn’t, rather their parents and grandparents experience the Exodus and witnessed the plagues). Moshe reminds them that he let them for Forty years, and they didn’t eat bread nor drink wine, rather they experienced the miracle of the Manna. He reminds them of battles they fought and won and finally he reminded them they were ready to begin their new lives in the land. 

          Moshe also reminds them that if they listen, they will be blessed. If they fail to listen and fail to live up to the covenant, then they will be cursed and sent into exile. V’Haya Im Shamoah Tishmah B’Kol Adoshem Elokecha - It shall be that if you hearken (surely listen/obey) the voice of Hashem, your God, - Lishmor et Kol Mitzvotav Asher Anochi Mtzavcha Hayom - to observe, to perform all His commandments that I command you this day, Untancha Adoshem Elokecha Elyon Al Kol Goyei Ha’Aretz - then Hashem, your God, will make you supreme over all the nations of the earth. (Deut. 28:1)  Rashi explains that the force of this emphatic doubling of the verb ShaMA-listen. “If you take it upon yourselves, it will become easy for you, since it is only the beginning that is hard.” Rashi, and the Talmud Sages before him, offer a psychological truth about observing Mitzvot and about anything new for that matter. At first, the action may prove daunting and perhaps even overwhelming. However, as the action is repeated, it becomes easier and easier and almost second nature. Rambam (Maimonides) commented that “the more man is drawn after the paths of wisdom and justice, the more he longs for them and desires them (Code, Teshuva 6:4) However it is not enough to listen, but rather one must listen emphatically, that is, internalize what has been listened to and then used.

Whether it is observing Mitzvot or just listening to dear old dad, our daughter learned this most valuable lesson. Sure, she whined a little; sure, there were times she grew frustrated. However, she also learned to listen, trust, and do the work and things have a way of working out. Of course, like B’nai Yisroel, it is all predicated on listening, observing, and then consciously acknowledging that it actually works.  Hopefully, she learned the important lesson of listening to her dear old dad.  Well, good luck with that!

Peace,
Rav Yitz

And Or It Will Require A Change That Hasn't Come Before (Robert Hunter, Jerry Garcia & Phil Lesh - "Saint Stephen")

           Ever since a legal U.S. Department of Justice search revealed classified and unclassified documents were taken and found in the home of the twice impeached former President, I have wondered when someone from Trump’s orbit would actually cross the line and actually speak out in support of the Department of Justice and publicly declare Trump’s removal of classified information and kept at his home in Florida to be an egregious violation of the law. So my hope is that eventually, those leaders who actually know better but have blindly and foolishly followed Trump actually spoke out. Trump’s former Attorney General, Bill Barr, came out on Fox News and actually criticized Trump for illegally removing top secret documents. Barr went so far as to explain that the Department of Justice is not only acting appropriately but has gone out of its way to handle the investigation in an entirely reasonable manner. No, I do not expect one voice to break the fever that has plagued U.S. democracy for the past several years. However, some of my hope has been restored that there are courageous leaders from the Trump orbit who are no longer able to tolerate his illegal corrupt behavior and instead shine a light upon it.

          This Shabbat, we read Parsha Ki Teitzeh. Moshe teaches us the laws concerning war, creating an environment for soldiers to behave as honorably as possible. We learn that everyone, whether “loved” or “hated” has rights under the law as well as entitlements. We learn that every one of us is responsible for the other. If we see something that has been lost by our neighbor then we pick it up and return it. Moshe re-iterates that human relationships can either be holy, ( eg. between a husband and wife or between parents and children) or unholy by crossing the boundaries of those relationships. Moshe reminds the people that children will not be punished for the sins of their parents, nor will parents be punished as a result of their children. In such a situation there would be no need to add punishment since the parents of the child or the children of the parent would be punished enough just having been touched by the situation. Essentially this morning’s Parsha is all about human relationships designed to maintain individual holiness as well as communal holiness.

          So it is troubling that we are confronted with one of the most controversial commandments of the Torah. Ki Yiheyeh L’Ish Bein Sorer U’Moreh Einenu Shomeiah B’kol Aviv U’vkol Imo, If a man will have a wayward and rebellious son, who does not hearken to the voice of his father and the voice of his mother V’Yisru Oto v’Lo Yishmah Aleihem and they discipline him, but he does not hearken to them, then his father and mother shall grasp him and take him out to the elders of his city and the gate of his place. They shall say to the elders of the city, B’Neinu zeh Sorer U Moreh “This son of ours is wayward and rebellious, he does not hearken to our voice; he is a glutton and a drunkard.” All the men of his city shall pelt him with stones and he shall die;  U’viarta HaRah Mikirbecha  and you shall remove the evil from your midst (Deut. 21:18-21). The literal meaning of the verses suggests that in the extreme case of an evil child who is beyond help and clings to evil the way the rest of the community clings to holiness, such a child must be eliminated.

          First, we should all recognize the fact that Moshe’s presentation of the “Rebellious Child” is theoretical. The Talmud makes the point that “there never was nor will there ever be” a child to be put to death based upon this law. Rashi, the 11th-century Northern French commentator, explains that the harshness of the punishment is not for crimes already perpetrated rather it is to prevent this amoral, evil person to grow up and wreak greater havoc upon society. Rather than allowing him to die as an older person with his victims’ blood on his hands, Moshe teaches us to eliminate this person before there are more victims. Theoretically, Rashi is merely stating what so many of us already take for granted in terms of our place within society.  The greater good is the highest virtue. Just imagine if leaders weren’t so fearful of the 75 million voters, just imagine if supporters of the former President claimed that he lost the 2020 election, and the claim that the 2020 election was an erroneous and dangerous claim that put the electoral process at risk? U.S. Democracy would be in a very different place.

          The Jewish calendar indicates that it is approximately ten days in the final month of the Jewish Year, the month of Elul. When Elul concludes, a new year will commence. As we approach Rosh Hashanah and a new year; we begin evaluating ourselves, and we can take a lesson from this theoretical case. The death of such a rebellious person is a result of not mending one’s ways, or not engaging in Teshuva. Such a person’s soul is already dead, or at least that is what the Torah is symbolically telling us. So let us have the strength and courage to make sure that we never allow ourselves to slip that far and in doing so, the rebellious child that resides within us can grow and evolve into a mentsch.

Peace,
Rav Yitz

I Have Spent My Life Seeking All That's Still Unsung (Robert Hunter & Jerry Garcia- "Attics Of My Life)

           Well, the unofficial end of summer is upon us. It is Labour Day Weekend. Indeed, summer came and went, our children headed off to where they are supposed to be, and I quietly celebrated a birthday.  Yep, another year has gone by. My beard is grayer and while I am thankful for the hair on my head, it is grayer as well. I have never been a big fan of birthdays. I always like to spend them quietly. While some in my family prefer some extraordinary family activity or party, I prefer a round of golf, sitting by a swimming pool, reading a book while my kids swim, and then grilling some steaks and eating dinner outside with my wife and children. Usually during golf, while I am admiring the scenic beauty, while I watch my children playing in the pool, or while I am grilling dinner; I have an opportunity for a bit of self-reflection. This year, I spend my birthday returning home from dropping our daughter off at college in Maryland.  I had lots of time to reflect while my wife slept and I drove through Maryland, Pennsylvania, New York, and eventually Ontario.  I thought about successes and failures, I thought about what my plans were after college, and where I am in terms of those plans. Have I realized any of my goals? Am I on course, or off course? If I am off course, am I so far off course that I cannot get back on course? For thirty-two years I have had a child in my house and my children have been at the forefront of every decision I have made. Have I accomplished anything? On one level, the self-reflection exercise can be pretty brutal. There are times I feel like a complete failure except as a father.  I seriously wonder if I measure up to the standards that I set for myself way back when I had first left home and set out on my life’s journey. There are moments when this birthday self-reflection can be really quite depressing. Once in a while, there is a moment of contentment. I am always amazed by the differences between my idealized pristine life and my not-so-pristine life grounded in reality. 

        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 Eretz Canaan and begin living 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 Sifrei Torah. 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 standard. 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”! Instead of waking up one morning thirty-two years later with the kids all grown up and moved out of the house wondering “What’s become of me”; Judaism understands that we all make compromises. Sometimes we may even, unfortunately, compromise our integrity our values, and our own sense of propriety. Sometimes our drift from the ideal is not even that pernicious. Sometimes we just slow down or get sidetracked. However, Judaism is about behavior that expresses our relationship with each other and with God. Like a king that 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 so paralyzed that we are unable to move our lives forward. There is a very real danger that we can be hard on ourselves that we lose sight of the good. Thankfully, the process occurs on a regular enough basis that we don’t become so paralyzed that we are unable to enjoy a round of golf, watch the kids swim, enjoy a steak dinner with the family, or appreciate the beautiful scenery while driving from Maryland, through Pennsylvania, New York, and Ontario or even appreciate the quiet blessings of another birthday.

Peace
Rav Yitz

Search For Where The Rivers Ends Or Where The River Starts (Robert Hunter & Jerry Garcia- "Foolish Heart")

          There is a tradition that the Yeshivot in Israel begin their programs at the beginning of Elul. The Sages and the Mystics considered Elul a time of spiritual preparation for the Yamim Noraim, and after a year of drifting away from God, Elul provides the perfect opportunity to spiritually begin the process of returning to God. Well, with Elul beginning this Shabbat, this will be our son’s last Shabbat with us. He departs for Yeshiva this Monday.  Ironically, it is also his Bar Mitzvah Parsha.  Five years ago, when he became a Bar Mitzvah he took the first steps towards adulthood when he became Mechayeiv - obligated to fulfill the mitzvot. Now he takes another huge step towards adulthood by moving away from home, living on his own, and learning for the sake of learning instead of learning for a grade or transcript. This is also the last Shabbat that my wife and I have Shabbat with children living in our house. From now on, when we are blessed to have our children home with us for Shabbat, they will only be visiting us. Indeed this Shabbat is very emotional as our family prepares to enter a new phase of development.

           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. "See I present before you today a blessing and a curse" (Deut.11:26). V'haklalah Im Lo Tishm'u el Mitzvot Adonai Eloheichem V'sartem Min Ha'Derech Asher Anochi M'taveh Etchem Ha'yom La'lechet Acharei Elohim Acheirim Asher Lo Y'Datem-"And the curse: if you do not hearken to the commandments of the Lord your God, and you stray from the path that I command you today, to follow gods of others, that you did know." (Deut. 11:28) 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 B'nai Yisroel of the sanctity of Eretz Yisroel (the Land of Israel), the consumption of foods that are consecrated to the Kohanim and he warns B'nai Yisroel to avoid imitating the Rituals and Rites of the Egyptians and the Canaanites. Moshe reminds B'nai Yisroel to be careful of false prophets, avoid non-kosher foods, not live in wayward cities, forgive loans after seven years, care for the less fortunate, and celebrate the three pilgrimage festivals of Pesach, Shavuot, and Sukkot.

          Moshe reminds B'nai Israel Ki Im El HaMakom Asher Yivchar Adoshem Eloheichem miKol Shivteichem LaSum et Shmo Sham L’Shichno Tidreshu Uvata SHama – Rather, only at the place that Hashem, your God, will choose from among all your tribes to place His Name shall you seek out his Presence, his dwelling, and come there. Certainly, this is reminiscent of God, at the time of the Akeida, telling Avraham that he will show him where to go with his son Yitzchak. Its reminiscent of Avraham as a much younger man, leaving his home and going to a place that God would show him., Certainly we could understand Moshe’s words as a  reminder for B’nai Yisroel that “sanctity”. Holiness, Kedusha is central to  Israel, Torah, and Jewish identity. The Sfas Emet (The Gerrer Rebbe from about 1870-1905) reminds us that God’s choice is not revealed until B’nai Yisroel “seeks”.  We only find answers when we seek, when we look, and when we investigate. Because we are commanded to seek Shechino, his divine aspects that dwell among us, we are tasked to seek holiness. Holiness is in Time and Space. Holiness is in our  Neshama, Holiness is in our choices, and in our words, our deeds, and the way we live our lives. That is the constant choice we are commanded to make HaYom Today –  a choice that we make each and every day and each and every moment. 

           While raising our children in North America, we consciously chose to raise them in vibrant Jewish communities and with day school education through high school. In doing so, we wanted them to learn how to experience God dwelling among us in each community we have lived. We also made sure that they would have the opportunity to experience God while they dwelled in Eretz Yisroel. Yes, it's different, powerfully meaningful, and provided our three older daughters with a firm foundation for the life choices that confronted them while in University and in life after University. It is my sincere hope that our youngest child, our son, will have a similar experience of making his upcoming ten months in Israel, ten months of HaYom- ten months of full and meaningful days;  full of experiencing God in his learning and daily life in Israel.

Peace,
Rav Yitz