Lately It Occurs To Me What A Long Strange Trip It's Been (Robert Hunter, Jerry Garcia, Phil Lesh & Bob Weir- "Truckin' ")

           I recently visited my parents. I wanted to check on them as they continue to recover from Covid. While we were eating dinner, we began to speak about future life cycle events and opportunities for our family to spend time together. In the upcoming year, there will be University Graduation and a grandson learning in Israel and returning next summer. Since my parents are both 80, they also hope that they can see their grandchildren get engaged and married. As we spoke of these imminent and hopeful future lifecycle moments, a discussion that was clearly focused on the future; something odd began to happen. With each grandchild and their future lifecycle events, my parents began talking about past events. With an eye toward the future, both of my parents continued to discuss the path that each grandchild had taken.

          This morning we read from Parsha Matot/Masei. These are the final two parshiot of Sefer BaMidbar (Book of Numbers).  Like the end of most books, Matot/Masei ties up numerous loose ends. It ties up the loose ends of the narrative such as how to deal with the Midianites following the episode with Pinchas, the daughters of Tzelophchad, and issues of inheritance, as well as the borders of Eretz Canaan, and the Cities of Refuge. All these final issues must be dealt with since, from a narrative perspective, B’nai Yisroel is spiritually and physically ready to cross the Jordan River and enter Eretz Canaan. B’nai Yisroel is about to realize the Brit, the covenant that God made with the Avot: Avraham, Yitzchak, and Yaakov.

     Whenever an individual, a group, a community, or a people stand on the precipice of a realized goal; looking back upon the journey only makes sense.  Whenever an individual, a group, a community, or a people experience anxiety about the ability to handle future unknowns; looking back at past lessons also seems to make a lot of sense. We look back upon the journey for a variety of reasons. First, we look back upon the journey in sheer wonderment; we cannot believe we have traveled so far and finally achieved. Second, we look back upon the journey in order to provide context and meaning for all those who joined in the journey towards the middle or the end. Third, we look back upon the journey as a series of opportunities that were necessary in order to realize the stated goal. Fourth, we look back knowing that we overcame past obstacles and fears, then we should be able to overcome future anxieties, obstacles, and fears.  Eilah Masei V’nai Yisroel Asher Yatzu M’Eretz Mitztrayim L'tzivotam  B’Yad Moshe v’Aharon – These are the journeys of the Children of Israel, who went forth from the Land of Egypt according to the legions under the hand of Moshe and Aharon … V’Eilah Maseihem L’Motzaheihem – And these are their journeys according to their departures. (Num. 33:1-2) God commanded Moshe to keep a record of their travels according to their Maseihem - destination. This is means of recording based upon positive expectations when there were no travails, issues, or problems. Moshe also kept a record of their travels based upon Motzaheihem -  their departure, when there were travails, issues, and great difficulties, when people murmured against God, against Moshe, etc. Now that Bnai Yisroel stands on the brink of entering Eretz Canaan, all the experiences, both positive and negative gave Bnai Yisroel an opportunity to learn Faith.  The journey and all that was experienced during that 40-year journey were necessary in order to arrive at this point in time.

          One of the final commandments that God gives to Moshe is to record where B'nai Israel had been.  Before embarking on the future, B'nai Israel needed to know from whence they came. As my parents and I finished dinner, I thought that the seamless shift between the future paths of their grandchildren's lives and the paths that they traveled took an interesting twist. They both understood and appreciated that the path that their grandchildren had taken, and the anticipated future lifecycle moments have a lot to do with the path the parents have taken and in turn the path that the grandparents have taken. At that moment, generations, choices, and paths taken became interconnected; past and future merged. The lesson became clear. One needs to know where one comes from in order to make the wisest decisions on the path forward towards the future. 

Peace,

Rav Yitz 

The Radical He Rant And Rage; Singing Someone's Got To Turn The Page (John Barlow & Bob Weir - "Throwin' Stones"

          What is the difference between a Believer and a Zealot?  Perhaps it depends on who is looking. When describing one’s self and dedication to a movement, one usually sees him/herself and fellow members of that group as Believers. Zealots are the extremists on the other side. Certainly, both Believers and Zealots believe in the “goodness”, the “holiness” or the “correctness” of their belief system. Maybe the difference between a Believer and a Zealot is the treatment of the “Other”.   Perhaps the most difficult task of any belief system is to acknowledge zealotry within one’s belief system. However, the sustainability of every belief system, whether it be social, religious, or political is the ability of that belief system to recognize that perhaps the belief system itself creates an environment for zealotry, eliminate that environment, and then isolate the zealots until there is a realization that zealotry ultimately fails. History has witnessed the eventual irrelevance of numerous belief systems that have gone the way of the Zealot eventually turning on themselves: The Montagnards during the Reign of Terror, Mao's Cultural Revolution. There were religious zealots that contributed to the religious wars between Catholics and Protestants and Sunnis and Shia. There are zealots who have killed and threatened abortion providers. Interestingly enough, there are no cases of zealots who harm those who hold anti-abortion or anti-choice positions.  

          This Shabbat we read from Parsha Pinchas. Pinchas came to our attention last week when at the conclusion of Parsha Balak, he threw a spear at Zimri the son of the head of the Tribe of Shimon (one of the Twelve Tribes), and Cozbi, a Midianite princess, while they were co-habiting. At the time, there was a plague that was wiping out B’nai Yisroel because of their relationship with the Midianite women and worshipping the Midianite/Moabite God Baal Peor. Pinchas put an end to it by killing Zimri and Cozbi. God tells Moshe to reward Pinchas for his behavior by giving him the Brit Shalom, the Covenant of Peace. God commands a new census be taken. After the census is taken Moshe must judge a legal case concerning the laws of inheritance when a man has only daughters. This brief narrative is about the “Daughters of Tzelophchad, and they make the case that they should inherit their father’s tribal lands. Following this narrative, God commands Moshe to teach the new generation the laws for time-bound offerings including the Shabbat offering, the Rosh Chodesh offering, the offerings for the Shalosh Regalim (Three Pilgrimage Festivals, etc). Then God also tells Moshe Rabeinu that his time as leader and in fact his life is quickly drawing to a close and that he should put his affairs in order and name a new leader (27:12-18). Joshua becomes the designated future leader.

          It appears that God offered a reward to Pinchas.  Pinchas Ben Elazar Ben Aharon HaKohen Heishiv et Chamati Mei’Al B’nai Yisroel B’Kano et Kinati B’TOcham V'Lo ChiLiTi et B’nai Yisroel B’Kinati – Pinchas son of Elazar son of Aharon the Kohen, tuned back My wrath from upon the Children of Israel when he zealously avenged My vengeance, among them, so I did not consume the Children of Israel in my vengeance. Lachen Emor Hinneni Notein Lo et Briti Shalom – Therefore, say: Behold! I give him My covenant of peace. V’Haitaha Lo U’LeZaro Acharav Brit Kehunat Olam Tachat Asher Kinei Leilohav VaYiChaPeR Al B’Nai Yisroel – And it shall be for him and his offspring after him a covenant of eternal priesthood because he took vengeance for his God, and he atoned for the Children of Israel. (Num. 25:11-13) Certainly, on a superficial level, it appears that because of Pinchas’ zealous defending of God and God’s Torah, he receives something, a Brit Shalom. The sages in the Jerusalem Talmud state that Pinchas's act of vigilante justice did not meet the approval of Moshe or the elders. In fact, they wanted to excommunicate him until then God stepped in and said that the line of Pinchas would be the line of the Kohen Gadol. Here is a belief system recognizing the dangers of the Zealot and suggesting that the only way to deal with the Zealot is ex-communication. So how do we make sense of God’s apparent reward for Pinchas’ zealous behavior? The  NeTziV (Rabbi Naphtali Tzvi Yehuda Berlin 19th Century Poland and Rosh Yeshiva of the Volozhin Yeshiva) offers a fascinating insight and explanation. The Brit Shalom The Covenant of Peace, was not given to protect Pinchas from those wishing to avenge Zimri’s murder, nor was it a reward for the purity of heart that some sages explained was necessary to ‘defend Hashem’.  Keeping in mind that the plague ceased, and lives were saved, The NeTziV comments “In reward for turning away the wrath of the HaKadosh Baruch Hu [God], He blessed Pinchas with the attribute of peace, that he should not be quick-tempered or angry anymore. Since it was only natural that such a deed as Pinchas’ should leave in his heart intense emotional unrest afterward, the Divine blessing was designed to cope with this situation and promised peace and tranquility of soul.” By becoming the eventual Kohen Gadol, Pinchas would have to pursue peace and compromise like his grandfather Aharon. In order to pursue peace like his grandfather, Pinchas will have to see both sides and neither side can be viewed as “other”. Pinchas will now have to learn patience, and understanding in order to recognize the intricacies of the law and sacrificial offerings. Perhaps most important, Pinchas will have to recognize his own fallibility and work on himself instead of harming others. 

          So Pinchas wasn’t rewarded per se. Instead, he would be a reminder that Judaism abhors zealotry and vigilanteism.  There is no place for it.  Before he does, Moshe will implore this new generation preparing to enter into Canaan, that God’s path is neither to the right nor to the left but rather the middle path (Deut. 5:29-30). Judaism doesn’t reward Zealots. Instead, Judaism recognizes that zealousness is a sickness. It is a spiritual sickness or perversion of belief. As a result, the soul within requires healing, the soul needs Shalom - Peace.

Peace,
Rav Yitz 

You Can Trade Your Soul For An Electric Guitar - (John Barlow & Bob Weir- "Heaven Help The Fool")

           Of all professional sports, Baseball offers the most amount of games in the regular season: 162 games. The regular season usually begins at the end of March (this year it began in the first week of April due to a strike) and concludes at the end of September. After 6 months of 162 games, the Postseason begins.  So, whichever teams are good enough or lucky enough to play in the world series, those teams will have played baseball for 7 months. However, at this time of year, around the middle of the season, a baseball team must assess where it is on and the  We prognosticate as to what our favorite team will do in order to put themselves in the best possible position to win the World Series. During our discussions, my parents and I are always amazed at how a change of environment can truly affect a player’s outlook itself both in the short term and the long term. By the middle of July, two weeks before a trade deadline, a team needs to assess its performance and decide whether it can find help from outside the organization. Halfway through the season and a team needs to determine whether they have a legitimate chance of making the playoffs. If a team does not feel that there is a chance, then they may decide to trade their best players in order to get younger less expensive players in return. Of course, the message to the fanbase is that the team has “given up on the season”. A team that believes it has a very reasonable chance of getting into the playoffs or even challenging for a World Series Championship, may decide to there is a particular position that could be upgraded and that could be a difference maker. Sometimes a very good team has experienced injuries and the return of those injured players will be enough to stand pat with the current personnel. What is always amazing to me, and it happens every year, there is always a player on a poor or mediocre team who is experiencing a disappointing season and not performing up to expectations. Management is disappointed, the fans are disappointed and sometimes the player himself is disappointed. Then the player is traded to a team that is contending for a playoff spot. The management of the contending team believes that the disappointing player can make a difference.  Whether it is the organization, the stadium, the fans, the fact that the player has a chance to play in the postseason, or just knowing that he is wanted, the player has an incredibly productive second half of the season and by the end of the season, he has lived up to or exceeded new team’s expectations. 

          This Shabbat we read Parsha Balak. In the Parsha, we read an interesting narrative that is filled with suspense, humor, intrigue, an apparent “midseason trade” and even a happy ending. It is interesting to note that throughout the Parsha, the focus is on the outside world as it relates to the B’nai Yisroel. That is to say, Balak, the king of Moab, and the tribe of Midian are the subjects of the Parsha. B’nai Yisroel hovers as the main reason for why the narrative is pertinent; however for once, Bnai Yisroel is not doing something wrong, they are not recipients of God’s anger. Instead, they placidly and temporarily settled on the plains of Moab waiting to enter Eretz Canaan. Not until the end of the Parsha and only after the narrative of Balak and Bilaam concluded, does the Torah return to a narrative style with Bnai Yisroel as the subject of poor behavior and God’s anger. 

          Bilaam, a soothsayer is hired by Balak to curse Bnai Yisroel. By cursing Bnai Yisroel, Balak believed that this was the only way to defeat Bnai Yisroel since they had successfully waged war on all the indigenous tribes thus far. The donkey that Bilaam rides upon on his way to curse Bnai Yisroel refuses to respond to Bilaam, and Bilaam grows angrier and angrier. The donkey is able to see an Angel of God in the road and Bilaam the soothsayer cannot. So a humorous conversation between Donkey and Soothsayer occurs (this is the funny part). Bilaam eventually realizes that he is unable to curse B’nai Yisroel. Finally, when he is looking from the hills down upon B’nai Yisroel and sees a peaceful, God-fearing community he utters praise instead of curses.   Imagine Balak’s anger and frustration? He hires Bilaam to curse B’nai Yisroel; instead, he blesses B’nai Yisroel! ​Vayomer Balak El Bilaam Meh Asita Li Lakov Oyvai L’Kachticha V’Hinei Beirachta Vareich​ –​ Balak said to Bilaam, “What have you done to me! To curse my enemy have I brought you – but behold, you have even blessed!”​ (Num. 23:11) Balak’s frustration is something we can all understand. He believed that Bilaam, a powerful soothsayer/prophet was capable of communing with God and deriving the appropriate sign in order to curse Bnai Yisroel. Bilaam’s response is quite revealing: ​Halo Eit Asher Yasim HaShem B’Fi Oto Eshmor L’Daber! ​Is it not so that whatever Hashem puts in my mouth, that I must take heed to speak! Essentially Bilaam explains that he can only say what God would have said. If Balak could have traded Bilaam for another soothsayer, he probably would have.

          As awful a person as Balak is, and as mercenary, a person as Bilaam is, we can learn a lot from the exchange of both men.  Balak hired the soothsayer to do a job for which Bilaam was renowned for doing. Bilaam did not live up to his reputation nor Balak’s expectations.  Had Balak issued a curse himself, even if it failed, at least he would have felt empowered.  For Bilaam, at least for that moment, he turned inwards, listened to his soul, listened to the donkey, listened to God and his entire attitude changed teams. At least for the moment, this mercenary soothsayer offered only blessings to the Jewish people. The fact of the matter is that we need to turn inwards, towards our soul. There, in our own soul, we will find holiness. The funny thing about the trade deadline, sometimes it is the trades that don’t get made turn out to be the best.  Rather than trading for another player –looking outwards; teams decide to stick with the personnel that they have, injured players return from injury, the organization expresses confidence in the players and the coaches, and the players commit to playing better, commit to exerting greater effort, and working harder. They look inward and renew a sense of commitment and purpose. 

   Peace,               
    Rav Yitz 

What Fatal Flowers Of Darkness Bloom From Seeds Of Light (Robert Hunter & Jerry Garcia- Blues For Allah)

           Several weeks ago, I was blessed to celebrate my niece's Bat Mitzvah. Maybe as I have grown older, I have become more aware of it, but I cannot help but notice that Simchas and Tsuris, joyous occasions and sorrowful or difficult occasions occur incredibly close together. Over the last few years, in the age of Covid, we have heard how weddings became “super spreaders”. My niece’s Simcha, her Bat Mitzvah, was no exception. The joy of Shabbat when she read Torah and chanted Haftarah in a women’s service, her poise when she gave her Bat Mitzvah speech in the main sanctuary, the joy of watching my children dance and celebrate at their cousin’s party was greeted the next day with the news that people were testing positive for Covid. As we were preparing to drive my parents to their home in upstate New York and then make our way to Toronto, we noticed that my father did not appear well. Coughing and lethargic, we had him wear a mask, left the car windows open, and the air conditioning on. Five and half hours later, we brought my parents into their home and tested them for Covid. My father tested positive and he began his isolation. By the end of the day, there were a dozen people and three babies who had Covid. A day later our twenty-year-old daughter tested positive for Covid. She and her brother were supposed to go to summer camp the next day. That had to be delayed. 48 hours upon returning my parents to their home, my mother tested positive for covid. However, her case was more severe than my father’s case. Within 36 hours of testing positive, my mother was brought to the hospital due to complications resulting from Covid. She remained there for six days. On Day 5 of her stay in the hospital, our daughter finally tested negative and the next morning I drove her and her brother to camp.  Then two days later, my mother came out of the hospital, weakened but on the road to recovery. Within a week, our family went from experiencing the beautiful lifecycle of a young person reaching the age of young adulthood to the stark reality of aging and mortal parents whose vulnerabilities Covid found. Of course, we are not the only ones, Covid has forced us to see with new clarity the blessings and difficulties in life.  

          This Shabbat we read from Parsha Chukat. Chukat begins by telling us the Law for the Red Heifer. A Chok is a statute for which there is no logical reason. Unlike Mitzvot which is a commandment, and for which reasons and rationale may abound in order for the Mitzvah to make sense, a Chok is simply taken on faith. Unlike a Mishpat, which is a judgment that comes from a specific case/decision, a Chok is seemly plucked out of the air and there is no thought given to decisions. The Chok concerning the Red Heifer is that the individual Priest who prepares the mixture that will render the entire nation spiritually pure, will himself become impure from the mixture. However, the Parsha continues the theme of Chukat following the statute of the Red Heifer. A brief narrative concerning the death of Miriam, the lack of water, and B’nai Yisroel’s resulting anxiety and lack of faith leads to the issuance of another Chuk.

          When the people express their fear and anxiety about a lack of water immediately after Miriam’s death,  Moshe and Aaron don’t know what to do. God tells them: Kach et HaMateh v’Hakhaeil Et Ha’Edah Ata v’Aharon Achicha v’Dibartem El HaSela L’Eineihem V’Natan Meimav V’Hotzeitah Lahem Mayim Min HaSela V’Hishkita et HaEidah v’Et B’Iram – Hashem spoke to Moshe saying: Take the staff and gather together the assembly, you and Aaron your brother, and speak to the rock before their eyes that it shall give its waters. You shall bring forth for them water from the rock and give drink to the assembly and to their animals (Num. 20:8). This statute was directed at Moshe and Aaron.  Like the statute regarding the Parah Aduma, the Red Heifer, this statute directed at Moshe and Aaron also appears to have  no apparent logic or reason behind it. Why does Moshe need to take the rod if he has to speak to the rock to get the water? And when Moshe fails to heed the statute, he is punished without any mercy. He is forbidden to lead B’nai Yisroel into Eretz Canaan. The last time God issued such a directive to Moshe (back in the book of Exodus 17:6), Moshe was instructed to strike the rock. Now, without warning, God has changed the way Moshe was to draw water from the rock. Now without warning of the punishment if Moshe fails to heed the directive, Moshe is unable to fulfill his mission and bring B’nai Yisroel into Eretz Canaan. The Parsha concludes with B’nai Yisroel defeating the Amorites and temporarily dwelling on the planes of Moav, on the Eastern side of the Jordan River. The Torah text offers a very simple explanation of Moshe’s sin and ensuing punishment. After striking the rock twice, water came out from the rock, and the assembly drank, God explains the reason for the harsh punishment. Ya’an Lo He’ehmantem Bi L’Hakdisheine L’Einei Bnai Yisroel Lachein Lo Taviu et HaKahal Hazeh el Ha’Aretz Asher Natati Lahem: Because you did not believe in Me to sanctify Me in the eyes of the Children of Israel, therefore you will not bring this congregation to the Land that I have given them (Num. 20:12). The most humble man who had the closest relationship to God, receives perhaps the most hurtful of punishments for a moment of weakness. However, it seems that Moshe’s ultimate shortcoming was that he wasted an opportunity to teach this new generation, this generation that was not familiar with slavery, familiar with life in Egypt, nor directly experience the miracle of the Exodus. Moshe, the greatest teacher, prophet, and transmitter of law and theology missed a glaring opportunity to teach B’nai Yisroel. 

          When Moshe hit the rock, he not only missed an opportunity to teach a fundamental lesson to this new generation that was coming of age in the Wilderness. By losing his temper, as justified as he may have been, by hitting the rock, he also diminished himself. No longer was he a statesman concerned about the welfare of the community during a moment of crisis. For a brief moment, he became caught up in his own emotion. When such a person with vast amounts of power and responsibility misses a sacred opportunity to teach, explain and create an opportunity for the common folk to draw closer to God, then we can understand the harshness of the punishment. Experiencing the joy of the entire weekend only to be struck with the cold reality of my parents' mortality, made us understand the importance of acknowledging, and cherishing blessings but never getting so caught up that we forget the fragility of our blessings and the lives of our loved ones.  

Peace,
Rav Yitz