Red And White Blue Suede Shoes, I'm Uncle Sam How Do You Do?; Give Me Five Stay Alive, Ain't No Such Luck I Learned To Duck (Robert Hunter & Jerry Garcia - "U.S. Blues")

           With the beginning of the July, I cannot help but think about the importance of July 1st Canada Day and July 4 U.S Independence Day, sacred days for both my adopted country and my country of origin, These first few days of July remind me of the importance of liberal democracy, on this continent and throughout the world. As Winston Churchill said, “democracy is the worst form of government except for all the others that have been tried”.Yet despite Churchill’s insightful words, democracy and democratic institutions are under pressure, especially in two of the three democratic countries that should be beacons of democratic light throughout the world: Israel and the U.S. In Tom Friedman’s June 28th New York Times Editorial, entitled “The victory-at-any-cost mentality of the Trump far right — which was vividly described in Washington on Tuesday during Cassidy Hutchinson’s testimony to the Jan. 6 committee — is part of a broader trend of deeply anti-democratic values that are at odds with what many Americans and Israelis still aspire to. If this trend prevails, it will tear apart both societies, which is why the soul of Israeli democracy and the soul of American democracy is on the ballot in their next elections”. However, Friedman takes solace in the one-year experiment of Israel’s outgoing governing coalition comprised of center left/right wing/and Arab parties that managed to govern, pass a budget for the first time in 3 years, and essentially govern based upon democratic ideals, facts, and hope instead of fascism, alternative facts and fear. Friedman also found solace in the recent testimony before the January 6th committee of a 25-year-old white house staffer who came forward and told the committee all that she saw, all that she made notes of, and all the conversations she had. Friedman reminds us that democracy depends upon the ability to govern from the center, not the extremes, and there comes a time when individuals must always remember that the first loyalty is to country, constitution, and the rule of law and not party or individual. 

          This morning we read from Parsha Korach. Following their punishment of wandering for forty years because of their initial belief in the ten spies’ false report, Korach, a member of Moshe Rabeinu’s family stirs up trouble. Moshe’s authority is questioned, those who rebel are punished, and those who were silent bystanders were also punished. The Parsha concludes with God speaking to Moshe and enumerating Aaron’s priestly responsibilities, all of the entitlements, and all the sacrifices that come with the position

          Clearly, the most poignant moment in the narrative is the confrontation between Korach, Datan and Aviram, and all their followers with Moshe and Aaron. After witnessing Miriam becoming a leper for speaking against Moshe (Parsha B’Halotcha), after witnessing God’s anger and Moshe’s defense of the people in Parsha B’Halotcha and Shlach Lecha, the rebellion is very troubling. Moshe is shocked by it. He is hurt by it. The fact that he didn’t want the job in the first place, the fact that he went to bat for his flock time after time, leaves Moshe questioning his purpose.  Vayishmah Moshe Vayipol Al Panav – Moshe heard [the complaints] and fell on his face (Num 16:4).  Why did Moshe fall on his face? The Medieval commentators offer a variety of explanations.  Chizkuni, the 13th-century French commentator explains “Moshe fell to the ground in humiliation [at Korach accusation]. Rashi, the 11th-century French commentator explains that “Moshe fell in despair, he felt powerless to appeal to God for the fourth time. He defended the people after the Golden Calf, when they complained for no good reason, and when they heeded the spies." However, there is another and, perhaps, more modern reason why Moshe fell upon his face. Moshe was not humbling himself before Korach and the rebels. Rather he was publicly demonstrating that he was humbling himself before God, Torah, and its institutions. Moshe publicly demonstrated that his own ego and welfare were subservient to God and Torah. Korach’s rebellion and the fact that Korach did not fall upon his face indicated that Korach put himself above Torah and the community. Moshe was trying to save and preserve Torah, God, and community at his own expense.  Korach was clearly trying to promote himself.

          From the episode of Korach, we see the first example of how messy leading a community can be in which laws are discussed and interpreted as opposed to enacted based solely upon power. From the episode of Korach, we see, for the first time, a leader placing the rule of law, a document, and its institutions above himself. In doing so, Moshe preserves the community as well as retains his role as leader.  This type of leadership can neither afford to be cynical, self-centered, nor arrogant. Rather, this type of leadership must have the courage and the patience to lead people in a direction that is required as opposed to what the people may desire. Indeed, great leadership requires the courage to rule from the middle and to preserve a community’s sacred institutions and documents even at the expense of power.

Peace,
Rav Yitz

Seems Like I've Been Here Before Fuzzy Then And Still So Obscure (Bob Weir - "Born Cross Eyed")

           As the war in Ukraine continues, prices continue to rise, and the stock market trends downward, it seems that the world continues to struggle with a sense of chaos. Chaos reared its ugly head in Israel as the governing coalition consisting of Arabs, secular Jews, and Orthodox Jews were unable to remain united against the intense political pressure of Netanyu’s minority coalition. As a result, Israelis will participate in the third election in 5 years. Polls show that Israel is fundamentally a divided nation and the numerous parties will have to find ways to coalesce around issues that unite in order to win an election. These parties can coalesce around a leader that unites people based upon fear or parties can coalesce around a leader that unites people based upon hope and a better future.

          This week’s Torah portion is Parsha Shelach Lecha. The Torah portion begins with the narrative of Moshe gathering up twelve spies, one corresponding to each of the twelve tribes, and giving them the mission. The spies are told to investigate the quality of the land – fertile or barren, its inhabitants - warlike or peaceful, the nature of cities –fortified or open? The spies go and investigate and return. Ten spies offer a negative report and two, Caleb and Joshua, offer a positive report. B’nai Yisroel listen to the ten spies with the negative report and fell utterly overwhelmed at the prospect of entering the land that Hashem promised them.  Hysterical, the people beg to return to Egypt. Hashem wants to wipe them all out immediately but Moshe defends the people just like he did after the Golden Calf. So rather than wiping out an entire people Hashem punishes B’nai Yisroel by prohibiting this generation from entering the land. Eventually, when the slave generation has died out, the generations born in freedom will enter Eretz Canaan.  The people hear the punishment and decide they are ready to enter the land. Moshe explains that it is too late since their entry into Canaan is ultimately premised upon faith.  Then Moshe begins teaching B’nai Yisroel laws specifically that assume the inevitable settlement in the Canaan.  First, Moshe teaches the Libation Offering as well as Challah. Next, Moshe teaches the laws of public atonement of unintentional idolatry, individual unintentional idolatry, intentional idolatry, a reminder about violating Shabbat, and finally the laws of Tzitzit.

        The ten spies whom B’nai Yisroel chose to believe did not really bring such a negative report. They explained that the land was fruitful, fertile,  full of trees, and quite beautiful.  The problem with the report was that it revealed more about the spies and B’nai Yisroel than the land itself. When seeing some of the inhabitants and the physical size of some of those inhabitants.  The Ten spies said Vanhi V’Eineinu Ka’CHaGaVim V’Chain Hayinu B’Eineihem – we were like grasshoppers in our eyes and so we were in their eyes. (Num. 13:33) How do the ten spies know how the Nefilim (the Giants) perceive them? Did they ask the Nefilim? The answer to both questions is “No”. No, they don’t know how the Nefilim perceive the Ten Spies, and “No”, the Ten Spies did not ask the Nefilim. The spies feel small because, from their own perspective and self-image, they are small. When they look in a mirror, they see slaves. They don’t see people who stood at Sinai and received the Torah. They don’t see people who carry a Mishkan with Hashem protecting them and scattering their enemies. They don’t see a people worthy of Hashem’s daily miracles of Manna, and water.  Instead, they carry with them the burden of two centuries of slavery and being slightly less than human rather than being slightly less than angels.  Rabbi Menachem Mendel of Kotzk (The Kotzker Rebbe) explained that this was the root of the spies as well as Bnai Yisroel’s sin. They had no right to consider how others viewed them, nor should they have been at all concerned. How could they consider how others viewed them? The Spies had no perspective or they had a rather limited perspective.  They should have all been spiritually strong enough to realize and accept that they were “priests to the nations” and “chosen by God”.  After a couple of centuries of slavery, they lacked an accurate sense of self-perspective. The fact that such spiritual awareness was still lacking even after all the miracles and promises that God made; meant that problem lay with B’nai Yisroel. These former slaves were not ready for the responsibility of land and peoplehood; they lacked a healthy sense of national self-perspective.

          Perspective affects not only how we see ourselves but how we deal with the rest of the world. The Talmudic Sages taught us is that both perspectives are important in order to render a judgment because both majority and minority perspectives were presented in the Talmud.  Dictatorships and fascist regimes only need to worry about the perspective of the ruler. In a Democracy, everyone has a vote, and each voter has his/her own perspective and opinion. The health and vitality of a Democracy depend upon the perspective that each voter has regarding Democracy and the democratic institutions that protect it.

Peace,
Rav Yitz  

       

Once In A While You Get Shown The Light; In The Strangest Of Places If You Look At It Right (Robert Hunter & Jerry Garcia - "Scarlet Begonias")

           We have been preparing for this moment since last September’s first day of school. We have talked about it, and we have tried to anticipate our feelings. I tried to downplay it. Earlier this week, our son, our youngest child graduated from high school. Yes, we knew this was going to happen. We circled the date on our calendar. We became acutely aware of this moment with the crossing of various thresholds: acceptance to yeshiva in Israel for his gap year, college acceptances, end of classes, and finally, the completion of his last exam, his senior banquet, and class trip. Despite all the preparation, when our son’s name was announced, my eyes welled up. When his name was announced as the recipient of the Liberal Arts Award for Excellence in English and Humanities, I smiled proudly through tears in my eyes. As I watched him walk out of the auditorium with his diploma, his award, and the big smile on his face; I noticed his blue eyes. His eyes seemed different. Light shone from them. 

          This week we read the third parsha from The Book of Numbers, Parsha Be’Halotcha. In the previous two parshiot: Bemidbar and Naso, B’nai Yisroel takes a census and prepares for its upcoming journey from Sinai to Eretz Canaan. This week, the final preparations are ordered and executed and the departure from Sinai begins. Aaron, Moshe’s brother as well as the Kohen Gadol, lights the lamp for the Mishkan, the entire Levite tribe is purified, offerings made and their service for maintenance of the Mishkan begins. Final instructions for observing Pesach under these new conditions, (they were not leaving Egypt anymore nor had they arrived in the land) were offered, including the case of coming into contact with the deceased and becoming spiritually impure. The narrative tells us the manner in which B’nai Yisroel traveled: sheltered by a cloud during the day and protected by a pillar of fire at night. Then the complaining begins. They complain about the Mannah. They complain about the food. They complain about Moshe’s leadership. Moshe’s sister complains about his wife.

          The first few verses, from which the Parsha gets its name Be’Halotcha seem rather disconnected from the rest of the narrative. Rather, these first few verses seem more connected to the previous Parsha that discussed the various responsibilities of each Levi family and gifts brought by the twelve tribal princes. Left out of last week’s Parsha is the specific role of Aaron and his family.  Now, Aaron is responsible for lighting the Menorah, the Neir Tamid, the eternal light, every day. Aaron is instructed El Mul Pnei HaMenorah- to kindle the lamps toward the face of the Menorah (Num.8:2). What does it mean to kindle lamps (or lights) toward the face of the Menorah? The flames burn leaning towards the center, towards the main trunk of the Menorah.   R’ Ovadia Sforno, the late 15th and early 16th century Italian Rennaissance commentator explains that the three branches on the right side symbolize spiritual pursuits and the three branches on the left symbolize ephemeral pursuits. The flames of each branch bend toward the center to symbolize both the spiritual and the ephemeral bend toward God. The flames on the right symbolize Jewish wisdom and the lamps on the left symbolize secular wisdom. All the flames bend towards the middle to symbolize that all wisdom emanates from God. God is the source of the intellectual and spiritual light. God is the source of knowledge and wisdom.

          The menorah reminds us that knowledge and its pursuit is a Godly endeavor. Indeed, looking into my son’s eyes I saw within him a desire to learn, pursue knowledge, to engage in inquiry and investigation. I saw within him a desire to honestly pursue this intellectual curiosity with passion and honesty. I welled up again, understanding that our son was ready to fuel this light and this passion for learning and I have high school and his teachers to thank.

Peace,
Rav Yitz

You Read About Samson, All From His Birth; He Was The Strongest Man Who Ever Lived On Earth (Traditional)

          Earlier this week, June 6th, was the 78th anniversary of the Allied invasion of Normandy, otherwise known as  D-Day. On June 6th, 1944, Canadian, American, British, Australian, and other allied forces, crossed the English Channel, established a beach head on the several beaches on the French coast around Normandie, and began a 10-month bloody arduous journey that led to the surrender of Nazi Germany and the end of WWII in Europe. In the years and decades that followed, it has often been suggested that these men saved the world from Hitler’s 1000 Year Reich. Those that died on the beaches of Normandie, those that died on the roads that ultimately led to Berlin, and those that survived those 10 months of fighting and made their way back home all engaged in something heroic. Those allied forces participated in something extraordinary, and, indeed, that makes them all heroes.  However, these heroes who saved the world were not perfect souls, without flaws,  with negative or even destructive human qualities. 

          This week's Parsha is Naso. It covers a variety of topics. First, we read that once again, God commands Moshe to count. This time Moshe takes a census of the families in the tribe of Levi. Each family has a very specific role concerning the maintenance of the Mishkan (the Tabernacle). After the census, we are reminded that anyone in contact with a corpse is considered impure and must be removed from the camp for a period of time. We are also told that besides capital punishment, certain crimes toward members of the community are punishable by fines. We read about Sotah, the bitter waters a woman accused of adultery must drink. If she survives the ordeal, then she is innocent. On the day the tabernacle was finally completed, each leader of each of the twelve tribes brought gifts. Each day, a different tribe brought these gifts.

          Before the twelve tribes bring their respective offerings, we read about those individuals who, if they so choose, can take upon themselves vows of abstinence. They are called Nazarites, and, indeed, they “volunteer” for a type of “spiritual heroism”.  In the Haftarah for Parsha Naso, we read about the birth of the most famous Nazir, Samson. However, as “spiritual heroic” as the Nazir might be; the vow of abstinence consists of no wine, no grapes, no haircut, and no contact with the dead (including parents and siblings). The Nazir puts himself in a circumstance where he tests his “spiritual strength”.  His abstinence is a vow of purity; he shall not have any contact with death. "All the days of his abstinence he is holy to God." (Num. 6:8). Interestingly, enough, the minimum time frame of this vow is only 30 days. That is all it takes to be considered heroic within this community: thirty days, no grapes, no haircuts, and no contact with death. Ironically, when the Nazir's vow expires, sometime after thirty days, he cannot just re-enter society. Instead, he must bring two offerings to the Kohen: a burnt offering and a sin offering. A sin offering: imagine that! Here is an individual who has voluntarily taken on more restrictions. Here is an individual who has successfully achieved a higher degree of piety. Now, in order to re-enter society, that individual must bring a sin offering. Is this the price for greatness? What is the  Nazir’s sin? The Nazir, in his/her attempt to achieve a higher level of piety,  voluntarily cut him/herself off from the community. This contradicts much of what we read in the book of Leviticus and even in Numbers. One is separated from the community when deemed impure by coming into contact with death. Separation from the community is a means of maintaining the spiritual purity of the community. The object is to remain in the community and elevate the holiness and purity of the community. Nazir's actions contradict the aims of the community and only emphasized the individual. The Nazir cannot join the community in Kiddush. The Nazir cannot prepare appropriately for an upcoming holiday with the rest of the community. According to Halacha, one prepares for a holiday by cutting hair, washing clothes, and preparing festive meals. Nor can the Nazir, along with the community help those who grieve. As a result, the Nazir must atone for voluntarily separating him/herself from the community.  Torah recognizes that there are those individuals who may adopt certain fanatical love for Mitzvot and God. However, it is quite clear that the laws regarding the Nazir do not condone fanatic behavior. On the contrary, the restrictions are quite minimal, the time frame is minimal, and the message is clearly unmistakable. Fanaticism, as in the case of the Nazir or voluntarily cutting oneself off from the community in order to achieve a higher level of spirituality, is a sin. One must atone for this behavior.

         So where is the heroism? Heroism is not found in self-absorbed large actions. Heroism is not found in a one-shot deal. Heroism is not found in loud rhetoric. Heroism is found in the humility of small and usually selfless actions. Heroism is found in the constancy of appropriate behavior. Heroism is found in the quiet deeds that improve the community and the world without calling attention to oneself. Heroism occurs as part of something bigger than the individual. Heroism is the acceptance of the daily Mitzvot of Torah Study, Ethical/Menschlikite behavior, Prayer, and Gemilut Hasidim (Acts of Loving Kindness). We learn that heroism and greatness are something we can all achieve. 

Peace,
Rav Yitz