He Plants The Tree Of Life On Our Foreheads With Water (Donna Godchaux - "Sunrise")

           This Saturday night is very important for my mother. She grew up in North Carolina. She attended the University of North Carolina. For my mother, this Saturday Night is a College Basketball celebration.  Of the final four teams that begin play Saturday night, two universities are from North Carolina and will play each other in one of the two semifinal games: the University of North Carolina (UNC) and Duke University.  The two universities are a few miles apart. They are rivals in everything. For the past 40 years, Duke University along with UNC has been among the most successful programs. Coach Mike Krzyzewski  (Coach K) has been the Duke head coach for 40 years and announced that he will retire when his time has completed its run in the tournament. So his last game will be Saturday night if he loses or Monday night at the completion of the championship. Coach K  is widely regarded as the most successful coach of all time having won five national titles, 13 Final Fours, 15 ACC tournament championships, and 13 ACC regular-season titles. Only John Wooden who coached UCLA to 10 National titles from 1965-to 1975 has won more. However, in those years the tournament consisted of far fewer teams thereby requiring fewer wins to achieve the championship. As impressive as Coach K’s record is, perhaps more impressive is his legacy, the “Coaching Tree”.  Currently, there are 11 coaches at the college and pro levels who either played for Coach K or served as one of his assistant coaches. When coach K retires either when he loses Saturday night or after Monday night’s final game, those ranks will grow by one as Duke’s new head coach also played for Coach K and has served as an assistant under coach K for the past 8 years. Coach K has created 12 branches on his tree. If those coaches achieve half the success that Coach K achieved the coaching legacy would more than triple in size within two decades. Imagine the wisdom, knowledge, and purity of purpose and spirit needed to create such a legacy? 

          This Shabbat is Shabbat HaChodesh, the fourth of the special Sabbaths that precede Passover. It is also Rosh Chodesh for the month of Nisan. The  Torah portion is Parsha Tazria. Parsha Tazria concentrates upon how impurity, spiritual impurity is passed between people. The majority of the Parsha focuses on Leprosy as it was considered to be a very physically contagious disease. Parsha Tazria puts the diagnosis, the treatment, and the convalescence in spiritual terms rather than physical terms. We learn that while this Tumah, this spiritual impurity is present, the stricken individual cannot reside within the camp. After all, God dwells in the camp and we cannot tolerate any impurity near God.

          However, prior to its discussion of Leprosy, Parsha Tazria outlines the somewhat troubling laws concerning impurity in childbirth. Fundamentally, the notion of impurity relates to coming into contact with that which is dead. In Parsha Shemini, Torah outlined impurities that come from dead animals. In this Parsha, we are reminded that a Mother is touched by death during the miracle of childbirth.  Isha Ki Tazria V’Yalda Zachar V’Tamah Shivat Yamim Kimei Nitdat Dotah Titmah – When a woman conceives and gives birth to a male, she shall be impure for a seven day period as during the days of her separation infirmity shall she be impure. (Lev. 12:2). Imagine becoming spiritually impure after being blessed by the miracle of childbirth. Yet, this new mother lost blood; she lost some aspect of her life force during the birth process. As a result, while simultaneously being touched by a new life, she is also touched by her own mortality. Perhaps there is no more intense moment than when a new mother, physically exhausted and spent, holds the newborn. The Talmudic Rabbis explain that surviving childbirth is equivalent to a near-death experience and saying Birkat HaGomeil is therefore required. (Praised are You, Lord Our God, King of the universe who graciously bestows favor upon the undeserving, even as He has bestowed favor upon me.) Inherent to surviving a near-death experience is the notion that the individual comes precipitously close to death. 

           When we experience the intensity that embodies the purity of life we are frequently reminded of our own mortality.  Whether it is, the birth of children,  and their life cycle events and ours:  a bar/bat mitzvah, graduation, a wedding, incredible achievements, or something more frequent weekly moments such as blessing one’s children every Friday Night at the Shabbat dinner table; in the purity and holiness of those life-affirming moments, in the sanctity and blessing that are those moments, we sense our own mortality, the fragility of life, and its blessings. We see not only the purity and blessing of life in the child, but we see our legacy, what we bequeath to the world, children that embody our wisdom, and values. That idea is not only confined to parents and children, but pertains to teachers and students, mentors and disciples, and coaches and players. Indeed, we are reminded that in all of these paradigms, the person receiving the wisdom and knowledge is a sacred legacy. So when Coach K walks off the basketball court for the last time,  my mother, North Carolinians, and fans of college basketball will witness the departure of a coach that leaves a sacred legacy to his profession.

Peace,
Rav Yitz 

Come Wash The Night Time Clean, Come Grow The Scorched Ground Green (John Barlow & Bob Weir - "Cassidy")

          I recently contracted Covid and have spent the past 10 days in our family’s basement, in isolation. For several days I woke up with an awful headache, my joints ached, my teeth ached, I wasn’t particularly hungry but I was incredibly fatigued. I couldn’t hold my head up, not due to nausea but rather due to the fact that I was so tired. For several days last week, I would fall asleep watching college basketball games. Finally, early this past week, I awoke and there was no headache, my joints no longer ached, my teeth no longer ached. I didn’t sleep 18 hours a day. I took a brief walk outside for a few minutes. Then took a nap. Each day, as symptoms faded. Instead of being fatigued after a 5-minute walk, I was now fatigued after a 20-minute walk. While still not great, I felt myself feeling better. By the end of the week, I was out of isolation, participating in family life, and actually working out on our elliptical machine for 45 minutes. Yes, I  was fatigued. Yes, I found myself still needing a nap, but I finally feel like I am back to feeling healthy.

          This Shabbat is known as Shabbat Para because of the special Maftir Aliyah we read concerning the offering of the Para Adumah (the Red Heifer). The weekly Parshat, which we read prior to the Maftir, is Parshat Shmini.  Consisting of three complete chapters, the Parsha focuses upon the three parties necessary for the Brit (the covenant) of B’nai Yisroel: God, the Kohen, and B’nai Yisroel.  Certainly, God is the embodiment of Purity, the second and third chapters of the Parsha explain how the Kohen and B’nai Yisroel are able to approach God and achieve spiritual intimacy. If either the Kohen or B’nei Israel is not pure, then they are unable to achieve that spiritual intimacy. B’nei Israel can either achieve this desired spiritual intimacy in the offering it brings, but to do so depends on the purity of the Kohen. If the Kohen is impure then no matter how pure B’nai Israel or its offering,  spiritual intimacy is not achievable. B’nai Israel can also achieve spiritual intimacy by eating certain foods. 

          The Parsha begins with Moshe telling his brother Aharon, that before the Mishkan can begin serving the people as a means for them to experience both personal and communal intimate moments with God, he (Aharon) must prepare himself. The first step in Aharon’s self-preparation is his own self-purification process. That first step is reflected in Moshe’s instruction:  Kach Lecha Eigel ben Bakar L’Chatat V’Ayil L’Olah T’Mimim V’Hakreiv Lifnei Adoshem - Take a calf of the herd for a Sin-Offering and a ram for a burnt offering, without blemish, and bring them before the Lord. Before Aharon could serve B’nai Israel, he had to atone for his “sin”.   Rashi, the 11-century French commentator,  cites the Midrash Tanchuma and explains that “this animal was selected as a sin offering to announce to him that the Holy One, blessed be He, granted him atonement by means of this calf for the incident of the golden calf which he had made.” The “Chatat” offering, literally a “sin” offering was to atone for Aharon’ role in the incident of the Golden Calf. Ibn Ezra describes this offering as Aharon’s atonement for that Cheit. Once atonement is made, Aharon is spiritually purified, cleansed, and ready to serve the people.

           According to Ontario Health,  a person needs to remain isolated for ten days from when Covid symptoms appeared. During those ten days, the symptoms were acute and eventually waned. By the 6th day, I did not feel any more symptoms, just incredibly tired.  I still tested positive. Howsoever on the tenth day, I no longer tested positive. I was able to leave the isolation of the basement and return to normal family life and my responsibilities.  Aharon’s atonement allowed him to be purified in order to begin his communal responsibilities. While there was no atonement, ten days in isolation allowed me to be considered purified enough to leave the basement and resume my day-to-day responsibilities to my family and my community. 

Peace,
Rav Yitz 

If A Man Among You Got No Sin Upon His Hand; Let Him Cast A Stone At Me For Playing In The Band (Robert Hunter, Bob Weir, Mickey Hart- ("Playing In The Band")

               It was a particularly odd week. On one hand, we prepared for and celebrated Purim. We organized Mishloach Manot, my wife baked Hamentashen, we went to a Seudah and we celebrated “the Jews victory over Haman”. On the other hand, we watched as Ukrainians continue to defend themselves against Putin’s army. We watch the Russian army fire rockets indiscriminately into civilian areas. We watch refugees flee, and we see images reminiscent of Europe circa 1938-1939.  We listened to President Zelenskyy speak to Canada’s Parliament and the United States Congress. We couldn’t help but be aware of the dichotomy between the Joy of Purim and the horror that continues to unfold in Ukraine.  Indeed our Talmudic Sages that there is Haman in every generation and there is Amalek in every generation. As we watch the events in Ukraine unfold and resistance to Putin stiffen in Ukraine and grow in Russia, it appears that this Amalek might not be as powerful as he thought. Yes, he is still dangerous but not as powerful. This makes for fascinating negotiations.  

          This week we read from Parsha Tzav. In it, we learn that the Kohanim are responsible for their own offerings as well as making offerings on behalf of the people. God instructs Moshe to teach the Kohanim their responsibilities in slaughtering the offerings, cleaning up, what must be burnt, and what the Kohen may consume. After God completes the set of instructions specifically for the Kohanim, God then instructs Moshe as to B’nai Yisroel’s responsibilities as well. Finally, God instructs Moshe to make the required preparations for the Kohen to assume his position among the people. This includes the bringing of sin offerings, achieving a certain spiritual mindset as well as learning how to make all the offerings.

        As the instructions are issued concerning each offering, there is a general pattern. V’Zot Torat [name of offering] Hakreiv –And this is the law of the meal-offering (the peace offering, the feast offering, etc.) However, the Sin Offering breaks with the Parsha’s formula.  Zot Torat Ha’Chatat Bimkom Asher Tishacheit Ha’Olah Tishacheit HaChatat Lifnei Kodesh Kodashim Hu – This is the law of the sin offering; in the place where the elevation offering is slaughtered shall the sin offering be slaughtered, before God, it is most Holy (Lev. 6:18). Why is this the only offering that designates a specific place that is exactly the same as another offering? If this offering to God is so important why wouldn’t the offering take place separately in its own time and in its own location? Precisely because it is so important, and this offering requires such sensitivity, we are extremely concerned. One makes the Sin Offering after an unintentional sin is committed. If someone points out a mistake that we make, our first response might be defensive, to make excuses. This is normal if we experience shame and embarrassment. However when we are not embarrassed, when we are not humiliated then it is much easier to admit to the sin, or the mistake and apologize in a humble manner. If the Sin Offering occurred in its own location, then everyone else would know that those people had sinned and were now making an offering as a form of apology. People would talk and the individual bringing the offering would perhaps be too embarrassed to work on his/her relationship with God. This is tragic. So in order to preserve the individual’s dignity, the Torah provides anonymity. Someone looking on would never know if the individual making the offering is there with a sin offering or an elevation offering. Torah creates an environment to allow the individual to be forthright, honest, and still save face within the community.

        No, Putin’s “sin offering” cannot be made anonymously. The negotiations will be public. Any “loss of face”  will be public or at least public to the rest of the world. He will always be able to “save face” in Russia since he controls so much of the Russian press. Nevertheless, the world will have a very difficult time in trying to find a peaceful solution unless Putin concludes that the cost to re-create a “Greater Russia” reminiscent of Peter the Great is personally to financially, emotionally, and politically too expensive.  Hopefully, those costs will be worth more than his “saving face”.  Maybe then, there can be a serious discussion about peace.       

Peace,
Rav Yitz 

"Cat On A Tin Roof, Dogs In A Pile, Nothing Left To Do But Smile Smile Smile (Robert Hunter & Jerry Garcia - He's Gone)

          As we continue to watch the news out of Ukraine, the increased targeting of Ukrainian civilians, the exponential increase of refugees, our family has been in awe of the stories we hear about strangers helping these refugees. Recently we heard about a young boy who traveled alone from Kyiv to Slovenia. His mother had to remain behind in Kyiv to care for her sick mother. So she sent her son with a backpack, his passport, a cell phone, and a phone number of a family member written on the back of his hand. (New York Post March 7, 2022). Despite being alone and scared, and traveling 600 miles, everyone the boy encountered was greeted by his warm and friendly smile. Upon his arrival at that Ukraine/Slovakian border, the border patrol was also greeted with his warm and kind smile. As a result, the border patrol was all too happy to help him. They found the family members and the boy’s Slovakian family found him and picked him up. Needless to say, his mother was incredibly thankful that her son was now safe. 

          This Shabbat is known as Shabbat Zachor. It is the Shabbat that immediately precedes Purim. On this Shabbat,  we begin the third book of the Torah with the Parsha of the same name:  Vayikra.  B’reishit and Shmot are essentially a series of narratives about a family and ultimately an entire people. However, Sefer VaYikra (Leviticus) is presented in both a narrative format as well as a user manual for ritual sacrifices - KoRBonot. This “user manual” seems to be designed for the Kohanim since it was their job to make the ritual sacrifice on behalf of the B’nai Yisroel. The Parsha begins with the general rules for Korbonot, mainly that the animal in question, needs to be pure, that is to say, blemish-free. The Parsha lists the various categories of Korbonot. The underlying assumption of bringing a KoRBonot (an offering) was B’nai Yisroel’s desire to be near God, to connect with God. Even the word KoRBonot -  with the three-lettered root Ku-f Resh- Bet means “close in proximity”. These offerings were designed to allow the person to draw closer to God for the myriad of reasons that a person would want to be near God including thankfulness, forgiveness, joy/happiness, or doubt in the relationship.

          Even before God tells Moshe about all the commandments concerning KoRBonot, God does something very unique, something that God had never done before and could only do because of his relationship to Moshe Rabeinu. Vayikrah El Moshe, VaYidaber Adoshem Eilav M’Ohel Moed Leimor - He called out to Moshe and Hashem spoke to him from the Tent of the Meeting saying (Lev 1:1). God called, God spoke and God said; three very similar verbs yet slightly different when examined through the lens of “proximity” “intimacy” and “formality”. One calls out to a person when there is a physical distance that needs to be overcome, or when trying to get another person’s attention. Rashi, the great 11th-century French commentator, offers several explanations. First, this “calling” is Lashon Chiba - a language of endearment. God called out to Moshe in a loving manner and only to Moshe. No one else heard this particular call. Once called, Moshe knew to approach. After Moshe draws closer, God speaks to him. “Speaking” to someone assumes a relationship, a partnership, and a dialogue. The partnership might not be a 50/50 split and the dialogue might not be an equally two-sided dialogue, but “speaking” suggests that there is a response. However “telling” someone something suggests a clear delineation of authority. The party “telling” has the authority and the party being “told”  lacks authority. “Telling” suggests neither partnership nor dialogue but rather the dry transmission of data and information.  For the first time and the last time God Vayikra el Moshe - God called out to Moshe. God singled Moshe out for a vital task: to instruct the Kohanim and B’nai Yisroel how to appropriately connect to God. While it was certainly novel that God called, it was equally important that Moshe heard the call. Indeed, Moshe was spiritually sensitive and in tune with his relationship to God that he, and only he, heard the endearing call from God.

          Sometimes we are not able to hear so well. Maybe there is too much noise. Maybe we are so out of sorts that we can’t hear past our own fears, our own anxiety, or our own guilt. Sometimes we ignore God’s loud whisper that is meant only for us. So we will listen to God when we take a walk with our children. Sometimes, we sense God and holiness in the smile of a young boy and meet that smile, that warmth, and holiness with a simple act of kindness. Amid all of this we know that God is present, we need to only listen closely,  to the whisper, or experience a smile in order to connect.

Peace,
Rav Yitz

And There's Nothing Left To Do But Count The Years (Robert Hunter & Jerry Garcia - "Black Muddy River")

            There is a concept in Judaism called Cheshbon HaNefesh, an accounting of the soul. Cheshbon HaNefesh tantamount to analyzing a balance sheet examines the soul's assets and liabilities its virtues and shortcomings. Cheshbon HaNefesh forces the individual to engage in analysis of “where they are in their lives”. How far astray have they wandered from the most sacred and holy aspects of themselves? How far astray have they wandered from the best version of themselves? It is not a process that leads to a request for forgiveness although it is a process that may lead to an apology. It is not a process that leads to a request for mercy; although it is a process that may inform and direct others to avoid the mistakes that the individual made. It is not a process that generally occurs in public; rather it is a deeply personal and spiritual endeavor. After watching the events of the past week unfold in Ukraine, and seeing how unified Europe, Canada, and the United States are against Putin; I wonder if a country and a society’s collective historical memory motivates a nation and a society to engage in a type of Cheshbon HaNefest. Does a country or a  society ask itself: “How far have we drifted from the ideals of our nation?”  “Can we, as citizens, find a better path?”   

        This week's Parsha is Pekudei. It is the last Parsha of Sefer Shmot. The Parsha, in a very matter-of-fact way, provides us with an accounting of all the material that was used for the Mishkan. The Parsha, in a very matter-of-fact way, tell us all that Bezalel and Oholiab had done while inspired by God and their art. We derive this idea of "taking stock" from the first Pasuk. Eilah F'kudei Ha'Mishkan Ha'Eidut Asher Pukad Al Pi Moshe Avodat Ha'Leviim - These are the countings of the Tabernacle, the Tabernacle of Testimony, which was reckoned at Moshe's bidding (Ex.38:21). What follows is essentially a ledger of all materials that were used in the Mishkan's construction.  With full transparency, Moshe engages in a full accounting of the materials used by Bezalel, Oholiab, and supplied by B'nai Yisroel in order to eliminate any possibility of corruption and instead, to prove that these materials were used to construct the Mishkan. Why do we need this accounting? We have been reading about the Mishkan for the last four Parshiot. However, it was not until now, that Moshe and B'nai Yisroel were able to look back at the process and see exactly how far along they have come. For a lengthy period of time, B'nai Yisroel, as told to us in the Torah, had experienced an individual, communal and spiritual revolution. They watched Ten Plagues destroy Egypt, fled Egypt, and experienced the miracle of the Crossing of the Yam Suf. They witnessed the revelation at Sinai, received the Ten Commandments, panicked, and built the Golden Calf. They began the T'shuvah process by bringing a half Shekel as a means of expressing atonement. They willingly brought their precious jewels and raw materials for the construction of the Mishkan. They came together as a community and they successfully constructed "God's dwelling place."

            Certainly, there were specific events that we would deem as vitally important, including the actual exodus from Egypt, the Crossing of the Reed Sea, and the Revelation at Sinai. However, in each of these three pivotal moments, B'nai Yisroel behaved as individuals. During each of these three pivotal moments, one could argue that B'nai Yisroel was more reactive than proactive. After the Tenth Plague, following God's direct command, B'nai Yisroel left Egypt. After God opened the Reed Sea, B'nai Yisroel began to cross it. It is the Midrash that explains that B'nai Yisroel took the first steps into the water prior to God's miracle. The revelation at Sinai was a more reactive experience than a pro-active one. Even the Golden Calf fiasco could be argued as B'nai Yisroel's response to the fact that Moshe delayed his descent from the mountain. However, Tshuvah (Repentance)  helps explain why in last week's Parsha (VaYakheil), B'nai Yisroel brought so much more material and so many participated. Regarding the construction of the Mishkan,  it wasn't built out of fear and anxiety as was the Golden Calf. Instead, the construction of the Mishkan demonstrated a genuine desire, a choice to have God dwell among the community.  Constructing and completing the Mishkan, for this generation was perhaps its greatest achievement. They were finally, at least for the time being, pure of soul and pure of heart. They understood what it meant to be a community, a holy community, and the Mishkan was an expression of that. Therefore when B'nai Yisroel completed this transition to “people-hood” culminating in the completion of the Mishkan; it makes sense that an accounting of the Mishkan's construction would occur.

            From Moshe's "accounting", we learn something very important about human nature. As individuals, as part of a team, and as part of the community; we need to do Cheshbon HaNefesh, an accounting of our souls. While it is certainly important to do Cheshbon HaNefesh at prescribed times with the community (Yom Kippur for example); it is also vital that we engage in this process when we have survived and successfully or unsuccessfully navigated through the transition.  These transitions and changes are not necessarily confined to lifecycle events or the calendar but as a part of life in general; and certainly when about to begin a new and difficult phase of life. Parsha Pekudei reminds us that we must possess the self-awareness to step back and look back at the process and own it, and if it is appropriate, mourn it, celebrate it, or learn from it. Perhaps society and a country’s collective historical memory can also engage in Cheshbon HaNefesh. Countries that were neutral 80 years ago when another European dictator invaded other countries are no longer neutral. Where once the Western World took years to debate, placate, dither, and finally called out a dictator; this time it took the world less than a few weeks to come together, to begin supplying Ukraine and announce and enforce economic sanctions against a corrupt brutal dictator. Maybe the thousands of Russians who have had the courage to protest and speak out against its corrupt brutal dictator illustrates the first steps of national accounting.

Peace,
Rav Yitz