One Step Done And Another Begun, In I Wonder How Many Miles (Robert Hunter & Jerry Garcia - "New Speedway Boogie"

           A few days ago I conducted a funeral. While meeting with the family prior to the Levayah (funeral), I was asked if I believed that people can change. Certainly, Judaism is pretty clear about the possibility of change. Because Judaism is behaviorally based and not dogmatically based, we believe that if the behavior changes, then ultimately the individual will change. Among the most prevalent themes of the Yamim Noraim (High Holidays) is the notion that we are capable of changing our behavior, changing ourselves, improving ourselves, and becoming better versions of ourselves. Certainly, I want to believe that, and as a Rabbi that is my first response. However, I don’t think it is so simple. Changing a personality, changing who we are, changing our core seems a rather daunting task. Several years ago, a book by Stephen Guise entitled Mini Habits: Smaller Habits Bigger Result appeared. Guise’s theory, based upon Lao Tzu’s famous pearl of wisdom “The journey of a thousand miles begins with a small step”, begins with the brutally realistic view of human nature. Guise explains that change is predicated upon two ingredients: intention and over-estimating competence. Big intentions and big ambitions are worthless if they don’t bring results. The lack of intended result harms and defeats the person and then he/she will eventually stop the process. The Dunning-Kruger effect is a cognitive bias that people generally overestimate their competencies. For Guise, this means that “self-control” ought to be considered as “competency” and, in general, we think we have much more self-control than we really do. This unrealistic evaluation of our self-control also contributes to our inability to change.

          This week we read from Parsha Vayishlach. We read about Yaakov and Esav’s reunion, Yaakov’s wrestling match, and his name change the night before the reunion. We read about Yaakov’s daughter Dina and her unholy tryst with Shechem a member of the Hivvites. We learn of what many consider to be the fanatical response on behalf of her brother Shimon and Levi. Yaakov returns to Bet El, the place where he dreamt of the ladder many years before, builds an altar, and receives the covenant from God. During that process, God changes his name from Yaakov to Yisroel, even though his name was changed prior to the reunion. Rachel dies as well as a wet nurse named Deborah. Finally, we read a list of Yaakov’s children as well as Esav’s. 

          Yaakov’s trepidation prior to his reunion with his brother stems from the one unanswered question. Has Esav really changed? Yaakov just crossed the Yabok River and is unsure as to what to expect from his brother Esav.  VaYaratz Esav Likrato VaiChabkeihu, VaYipol Al Tzavarav Vayishahkeihu Vayivku – Esav ran toward him, embraced him, fell upon his neck, and kissed him; then they wept (Gen. 33:4). Certainly, at first blush, Esav appears to have forgiven his brother. Certainly, it appears that the decades have washed away Esav’s animosity towards his brother.  It appears that Esav has changed. The plain meaning of the text suggests this. However, in the plain text, the simple meaning is focused upon behavior, upon the margins, and not at the core. Imagine not seeing someone for thirty years for fear of your life. Then as you approach; the person runs towards you. Are they a friend or foe? When you embrace, would it be out of the question to wonder if this hug felt more like an assault instead of a loving embrace? What happens when the person falls upon your neck and kisses you on the neck? Is this a kiss of brotherly love or the proverbial “kiss of death”?  All these questions were cause for Yaakov’s trepidation. One thing is clear, however, the narrative concludes with Esav expressing a desire to escort Yaakov and his family to their destination. When Yaakov politely rebuffs Esav’s offer; Esav suggests that some of his armed men should escort Yaakov and his family. Again, wary of his brother, Yaakov politely responds Lamah Zeh Why this (suggestion), Emtzah Chein B’Einei Adoni Let me just have favor in my Lord’s eyes. VaYashav BaYom HaHu Eisav L’Darko Seirah So Esav started back that day on his way toward Seir. V’Yaakov Nasah Sukkotah - but Yaakov traveled to Sukkot (Gen. 33:15-17). The brothers go their separate ways. They don’t hug and kiss each other goodbye, or at least the Torah text doesn’t tell us that they hugged and kissed each other goodbye. Rather there is an offer by Esav to take Yaakov to Seir. Maybe Esav was attempting to be nice,  or perhaps he was trying to lull Yaakov into a trap and planned to wipe out Yaakov and his family later.  Yaakov understood that while his brother’s outward behavior may have changed, it was more realistic to assume that at Esav’s core, big brother Esav hadn’t changed at all. For the sake of the future safety of his family, Yaakov was best served by staying as far away as possible from his brother. 

            Yes, at first blush it was so easy for Yaakov and Esav to hug and kiss each other, to weep together.  Over the course of twenty years, maybe each had marginally softened, perhaps they had become better versions, more honest versions of themselves. However, at their respective cores, Yaakov, ever the spiritual clinger now grasps firmly to Hashem. This is worthy of a new name or an additional name: Israel.  Esav, ever the hunter, would wait for his prey to grow careless then go in for the kill. There is nothing in the text to suggest that Esav is capable of introspection. He hunts. His viewpoint is always external,  focused upon his prey. At the core, he is who is. So do people change? It seems that change is only possible if they are brutally honest and are inclined to embrace the effort required to engage in mini habits with an eye towards big results.

Peace,
Rav Yitz

Things Went Down That We Don't Understand, But I Think In Time We Will (Robert Hunter & Jerry Garcia - "New Speedway Boogie")

           As we receive more information about the terrorist attack in Washington D.C, the more troubling and disturbing the information becomes.  Besides seeing swastikas, Nazi paraphernalia, and white supremacist symbols, one of the more disturbing bits of information was the identity of a 34-year-old Jewish man from Brooklyn, NY. His father is a judge and former president of a Brooklyn Shul.  When my children saw the story about this particular individual and his recent arrest, they were troubled.  How does a  Brooklyn Jew whose father is a judge, align himself with anti-Semites, White supremacists, and their Nazi symbols my children wondered? He clearly had become radicalized by swimming in a parallel universe, a universe built upon propaganda and dystopian lies, or otherwise known as “alternative facts”.  This young man’s participation in the attack upon the Capitol served as a powerful example of what can happen when a person begins to sink into the quagmire of all those conspiracy theories and dystopian white supremacist alternative realities.  Alternative facts justify chaos.  Alternative facts, conspiracies, and ignorance replace science, empirical evidence, and thought. Alternative facts and conspiracies lead to a cult of personality.

          This week we read from Parsha Va’Eira. In this Parshah, God reassures Moshe after Pharaoh mocked and dismissed both he and Aharon. God explains that he will cause Pharaoh’s heart to harden after each plague, but eventually, Pharaoh will capitulate and free the Hebrew slaves. God explains the various stages of redemption to Moshe. The plagues begin. We are supposed to understand that each of these first seven plagues is more severe than the previous plague: Blood, Frogs, Lice, Wild Beasts, Animal plague, Boils, Hail. Moshe requests that Pharaoh permit B’nai Yisroel to worship God for three days. At times, Pharaoh acquiesces and there are moments he changes his mind. Sometimes he asks Moshe to pray on his behalf and sometimes he doesn’t. One thing is clear,  whenever Pharaoh gets his way with the cessation of a plague, ordinarily an indicator of God’s presence and power, Pharaoh behaves like a petulant child. He returns to his arrogant self-centered nature. It seems that Pharaoh is operating under an alternative set of facts regarding Hashem’s authority and power. By the Parsha’s conclusion, the plague of Hail has devastated the land and killed anything that was outside, Pharaoh expresses the evolution of his belief system based upon facts, not alternative facts nor upon an incorrect interpretation of facts.

          Two men, Moshe and Pharaoh, two groups, Hebrew slaves and Egyptian task masters, experience a type of revelation. Moshe is told by God, Ani Adoshem VaEira el Avraham El Yitzchak v’ El Yaakov B’Eil Shaddai U’Shmi Adoshem Lo Nodati LaHem – I am Hashem, I appeared to Abraham, to Isaac, and to Jacob as El Shaddai, but with My Name Hashem, I did not make Myself known to them (Ex. 6:2) With Signs and Wonders, God wanted Moshe and B’nai Yisroel to know exactly who God is.  V’Yadu Mitzrayim Ki Ani Adoshem, BinToti et Yadi Al Mitzrayim V’Hotzeiti et Bnai Yisroel MiTocham – And Egypt Shall know that I am Hashem when I stretch out My hand over Egypt; and I shall take the Children of Israel out from among them (Ex. 7:5). With each ensuing plague, God wanted Pharaoh and Egypt to know and accept God’s existence and God’s authority as a fact.  What is being transmitted? Ani Adoshem – I am Hashem, the fact that Hashem exists and has a covenantal relationship with his people.  How is this fact transmitted? Va’Eira – I appeared through signs and wonders or as a harbinger of plagues. It depends on who is experiencing the appearance and how that experience is perceived. For the Egyptians, God displays God’s presence through plagues. For Bnai Yisroel, God displays God’s presence through signs and wonders. That is to say, each interprets God’s presence according to their values, their perceptions, their world view, and their place within the world. However, there is one fact, one truth, one God, everything else, is perception and interpretation. This is the lesson that Moshe and B’nai Yisroel will be reminded of and this is the lesson that Pharaoh, a man who thought himself to be God, will eventually learn and accept.

We have seen that alternative facts can be very dangerous and even deadly.  Alternative facts are the tools of dictators and kings. When society accepts alternative facts, it ultimately accepts moral relativism and becomes corrupt.  There are plenty of historical reminders of the dangers of “alternative facts” with the rise and fall of dictatorships and totalitarian regimes. As the participants in this recent terrorist attack are arrested, placed on “no-fly” lists, and treated as threats to the welfare and safety of democratic institutions,  maybe they will begin to understand the dangers of listening to those who espouse conspiracy theories and alternative facts for their own self-aggrandizement.

Peace,
Rav Yitz

Peace,

Rav Yitz 

It's Got No Signs Or Dividing Lines And Very Few Rules To Guide (Robert Hunter & Jerry Garcia - "New Speedway Boogie")

           Last week, I drove our twenty-year-old daughter to the University of Maryland. Along the way, we stopped to see my parents. We pulled into the driveway, just like I had done hundreds of times before. Because the weather was nice, my father was standing outside watching us pull up, just as he had done hundreds of times before. We stepped out of the car and then everything was different. This was the first time we had seen them in nine months. We put on a mask. Rather than walking into the house, my daughter and I walked around to the backyard and stepped onto their porch. With masks on, we sat down about 10 feet apart. We didn’t hug, we didn’t kiss. We looked at each other, we spoke. On one hand, the conversation that my daughter and I had with my parents was similar to the hundreds of conversations that I have had with them since I became a parent. There was a reassuring order to the conversation. However because of the masks, and the social distancing we were reminded of the chaos in which we live. For the next 7 hours, we drove through some of the most beautiful autumn foliage imaginable. Indeed I was reminded of the order of the season. I was driving to a University campus in the fall. Normally, I would be driving in order to visit my daughter at Univerity. Now however I was dropping her off. Normally when I drop my daughter off at school, we unload the car, bring her stuff to her room, go to the store and pick up some essentials and take her out for a meal. I was reminded just how far removed from normal we are instead being near chaos. We arrived at her apartment building, her friends met us with masks on.  We put our masks on and then I unloaded the car, brought her stuff into the lobby, walked outside with my daughter. We took off our masks and then I  hugged her and kissed her goodbye.

          This Shabbat, we read from Parshat Noach. Comprised of two distinct narratives; both deal with the theology of chaos and confused boundaries. First, we read the story of  Noach, God’s disenchantment with Creation and mankind’s behavior, the instructions for building Teva (the Ark), the Flood as punishment for mankind’s unethical behavior, the covenant made between God and Noach and the resulting offering to God, and then an odd story about Noach’s drunkenness and one’s sons inappropriate behavior. The second distinct narrative is also about chaos and confused boundaries. This time mankind confuses boundaries and trying to build a tower up to the heavens. The result is that God scatters mankind across the earth by making mankind speak numerous languages and making communication difficult.

          While both narratives can conceivably stand alone. Yet both narratives are related. As manifested in the previous Parsha, God is a God of creation and order.  For God to destroy, Order must be removed and Chaos must become introduced and entrenched.  Meivi et HaMabul Mayim AL HaAretz L’Shacheit Kol Basar Asher Bo Ruach Chayim Mitachat HaShamayim Kol Asher Ba’Aretz Yigvah – I will bring the flood of waters upon the earth to destroy all flesh, in which is the breath of life from under heaven, and everything that is on earth shall die. Certainly, there must be other kinds of floods besides water, otherwise, we do not need to be told that this particular flood is one that involves water. The message is that God will punish creation by instituting chaos for a period of time. Later in Chapter 11, as mankind begins building a tower up to heaven God becomes disappointed again. Vayomer Adoshem  Hain Am Echad V’Safah Achat L’Chulam V’zeh Hachilam La’Asot V’aAtah Lo Yibatzeir Mei’hem Kol Asher Yazmu La’Asot – Behold the people is one, and they have all one language, and this they begin to do, and now nothing will be withheld from them which they have schemed to do. Hava Neirdah V’Navlah Sham Sfatam Sher lo Yishmu Ish Sfat Rei’eihu – Come let us go down and there confound their language, that they may not understand on another’s speech. Instead of the flood of water, God created the flood of language. Instead of confused and blurred boundaries of heaven and earth, God created a confusion of cacophony.

          The flood of chaos and the struggle to handle chaos is part of our human condition. The first narrative, the Noach narrative, teaches that chaos is now part of creation and in a sense a type of punishment. The second narrative, the Tower of Bavel, teaches us that chaos is part of everyday human life. It is part of our task as human beings as we struggle to elevate ourselves from the animal aspect of our existence to the spiritual aspect of our existence that we create order from chaos. To do so is a Godly endeavor. To do so allows us to transcend the physical world. In any case, my departure was hurried and chaotic. In a matter of minutes, I was on my way driving north from Maryland heading back to Toronto facing two weeks of quarantine, two weeks of altering family responsibilities and schedules. In a sense, I drove back north facing two weeks of a different sort of chaos.

Peace, 

Rav Yitz 

Things Went Down We Don't Understand But I Think In Time We Will (Robert Hunter & Jerry Garcia - "New Speedway Boogie")

          I should be upbeat, perhaps even happy. Baseball has returned this week. Something that suggests “normal”, something that suggests a seasonal means by keeping track of time (a schedule, box scores to check in the morning, or a big weekend series). Yet, I am deeply troubled. We have been watching what has been happening in Portland. We have watched as federal troops, who are not part of the U.S. armed forces but rather from other Federal agencies such as Border Patrol and Department of Homeland Security, etc., in unmarked battle, fatigues have fired upon non-violent protesters, who have arrested non-violent protesters. My family and I have watched, I have welled up in tears. I pity the United States and I am proud to be living in Canada. I am disgusted that this “President” behaves like a South American dictator of the 1970s and 1980s, I am disgusted that this “President” behaves like an Eastern European Communist Dictator during the Cold War. I am disgusted that this “President” behaves like those European fascist dictators in Europe during the 1920s and ’30s. I am repulsed by this “President” behaving like dictators in Russia, Hungary, Turkey, and Syria. In Tom Friedman’s op-ed July 21 piece entitled “Trump’s Wag The Dog War”, enumerates the troubling and even treasonous response of responding to the most sacred and American right as explicitly written in the United States Constitution: Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the government for a redress of grievances. Leadership, or at least, the leadership that used to exist prior to this “President” respected the Constitution, and peaceful assembly is a sacred American right to be defended. Also, if the leader is really smart and forward-thinking, he/ she will listen to those protesters and make the effort to understand the reason for the grievance and protest and try to fix it.

          This week’s Parshah is Devarim, which is the first Parshah of the Book of Deuteronomy or Sefer Devarim. Moshe recounts in very wide brushstrokes, the experience of the generation that fled Egypt. Very few details are given. In fact, Moshe begins the story at the foot of Sinai; however, the name is changed from Sinai to Horev. In his recounting, Moshe speaks as a participant in this national experience, not in the third person. This is quite different from the Moshe we have seen. Until now he spoke as a prophet. God told him and he told B'nai Yisroel. Now Moshe displays a certain amount of freedom. When Moshe speaks, he places himself in the center of the story. Moshe speaks using words such as “I”, “we”, and “you”. Now God has become the third party. Perhaps this is best expressed when Moshe begins his "telling" by gently rebuking B'nai Yisroel. The language is in terms of what B'nai Yisroel did to him as well as God. "V'Omar Aleichem Ba'Eit HaHi Leimor Lo Uchal L'vadi Se'Eit Etchem: "I said to you at the time, saying, 'I cannot carry you alone…How can I carry your contentiousness your burdens and your quarrels" (Deut. 1:9,12). Moshe subtly and gently begins to point out how rebellious their parents behaved during the past forty years. He reminds this generation how the first generation rebelled while God provided, and cared for them. The message to this new generation is clear. Our parents may have made mistakes, but God never abandoned us. This generation learns that they too will make mistakes and will know that God won't abandon them. God will always work with them.

          We know that God wanted to destroy and abandon his people on occasion (Ex. 32:10 and Num. 11:1-3), yet he did not. The subtlety and the gentility of Moshe's rebuke lies in the fact that he did not mention this. Neither does Moshe go into any type of detail concerning Bnai Yisroel’s rebellious behavior. Rashi, the 11th-century Northern French commentator, asked the same question that you are asking right now.  What was the nature of "Eilu HaD'varim-These Words"? Why did Moshe purposefully leave out the embarrassing details and instead shade his language so gently? Rashi explains L'fi Sh'hein Divrei Tochachat Umanah Kaan Kol Hamkomot Sh'hichisu Lifnei HaMakom Bahen, Lefichach Satam Et Ha'Devarim…Mipnei Chevodecha Shel Yisroel - Since these are words of reproof, and he enumerates here all the places in which they provoked the Omnipresent, therefore he conceals the matters (in which they sinned and mentions them by allusion) contained in the names of these places out of respect for Israel."  Rashi is of the opinion that Moshe's intent was to teach. He wanted to explain to this new generation what had happened. Embarrassment and humiliation would have no purpose. No matter what their parents had done, God maintained his covenant. No matter what their parents had done, God would not visit their sins upon this generation. Besides, B'nai Yisroel was designated in the book of Leviticus as a holy nation, a nation of priests. Therefore Moshe must show this generation the appropriate respect. He cannot be ill-tempered and rebuke them for what their parents had done.

          Moshe understood that God instills this holiness in all of us. So whether or not our predecessors behaved inappropriately at particular times, whether or not our predecessors behaved wrongly, we are foolish if we don't try to learn from that example. Learning will be effective when we are empowered rather than embarrassed or humiliated. Even if a rebuke is required, it can be done in a way that neither demeans, embarrasses the person, or violates such sacred Constitutional rights. History is full of leaders who behaved otherwise and failed, including all those fascist dictators in Europe prior to and during WWII, all those Cold War Eastern European dictators, all those failed Communist and right-wing Fascist dictators in South America, and the long list of Middle East brutal dictators in the 20th and 21st century from Libya, Iraq, to Iran and Syria. Indeed, it will be nice to watch baseball and return to “normal”. It will be even nicer when there is a President who can resume the noble experiment of democracy.

Peace,
Rav Yitz

It's Got No Signs Or Dividing Lines And Very Few Rules To Guide (Robert Hunter & Jerry Garcia - "New Speedway Boogie")

          Well, it was the first full week of regular, mundane activity. There were no Jewish Holidays, there was no cleaning up from Jewish Holidays, and there were no days off because of Jewish Holidays. Life returned to routine ebb and flow of school, work, errands, and paying bills. Our dinner conversation reflected this return to the mundane. There was no discussion about menus, sukkah building, grocery lists, and more grocery lists; instead, discussion focused upon everything that we had missed in the world while dealing with three weeks of holidays. Apparently, the world has been in a bit of turmoil and chaos. Forming a coalition government in Israel, Brexit, Impeachment, California forest fires, Kurds, Syria, Turkey, and Putin. As this broad-ranging discussion wound its way from issue to issue; the phone rang. It was my mother asking how everyone was doing now that we had returned to our regular routines and schedules. Our son happily reported life was back to being quiet and boring. Then he added how much he loves living in Toronto because life, in general, was “quiet and boring”.
          This Shabbat we read from Parsha Noach. Comprised of two distinct narratives; both deal with the theology of chaos and confused boundaries. First, we read the story of Noach, God’s disenchantment with Creation and mankind’s behavior, the covenant made between God and Noah and the offering to God. Then there is a brief narrative about Noach’s drunkenness and one son’s inappropriate behavior. The second distinct narrative is also about chaos and confused boundaries. This time, mankind confuses boundaries and attempts to build a tower up to the heavens. The result is that God scatters mankind across the earth by making mankind speak numerous languages and hinder communication.
          When describing the world, when describing the net result of God’s creation ten generations after Adam and Chava, two words are utilized. V’Tishacheit Ha’Aretz Lifnei Ha’Elokim, VaTimalei Ha’Aretz Chamas - Now the earth had become corrupt before God; and the earth had become filled with robbery, VaYar Elokim et Ha’Aretz, v’Hinei Nishchata Ki Hishchit Kol Basar et Darko Al Ha’Aretz- And God saw the earth and behold it was corrupted for all flesh had corrupted its way upon the earth. The two words Sha’ChaT - corrupt and ChaMaS- robbery are not necessarily the words we envision when describing a miserable uninhabitable, dystopian place. Certainly, the Torah could have said that the world was "uninhabitable" or "an empty void" as it said in the Breishit. ShaChat literally means wanton harm to self and to others, twisted, pervert, ruin. Ten generations after God had created by separating light & dark, day & night, heaven & earth, land & water, fish & fowl, six workdays & one day of rest (Shabat); all that order had become twisted and was wantonly destroyed. Apparently, mankind wantonly hurt mankind's’ self and mankind’s environment. The second term ChaMaS means to do violence, to extort. Both words allude to the notion of chaos, wanton destruction. There is no rhyme nor reason and therefore one is unable to plan and exist within chaos. Extortion also alludes to chaos. A person has to “re-purchase” what they already own but had been stolen ie. kidnapping. Rashi explains that these terms suggest that corruption means immorality and idolatry, and “violence/extortion” suggests robbery. In other words, there were no boundaries, no separations nor distinctions. Recalling that HaVDiL, separation was the key to God’s creation, then chaos, no order, no boundaries are the means by which we destroy.
          Both the story of the Flood and the Tower of Bavel suggest the tension of humanity. God’s world is one of order. Mankind struggles between the godly instinct of order and ungodly instinct of chaos and wanton violence. Given all the news, whether it is the raging wildfires (controlling chaos) or Syria and the Turkish border (perpetrating chaos); stable societies and communities fear chaos. Families and especially children try to avoid chaos. Perhaps the human condition is to figure out how to create order amid chaos. So as our children spoke to their grandmother, they extolled the virtues of life in Toronto “that it was quiet and boring”. As they said these words to my mother, I heard her say the same words she has said to me my whole life. “I love to hear that my children and grandchildren’s lives are quiet and boring.”
Peace, 
Rav Yitz

One Way Or Another This Darkness Got To Give (Robert Hunter & Jerry Garcia - "New Speedway Boogie"

          Our high school age children resumed school following a two week winter vacation.  During the vacation, they had to complete an assigned book. Our daughter read The Book of Negros, otherwise known as Someone Knows My Name in the United States. Like a good father, I asked my daughter about the book, the main character’s journey and how massive historical events and themes affected her life such as the institution of slavery, the American Revolution, the British retreat to Newfoundland and the migration of numerous black servants and “freed men” to Newfoundland as well as the British Empire’s policy of abolishing slavery from the empire. Needless to say, it was a fascinating discussion and gave her lots of material for the essay she must now begin. Our son read George Orwell’s Animal Farm. Like a good father, I asked my son about the book and the main animal characters in particular I ask him about the character named Napoleon as he is the character that assumes autocratic/dictatorial power of the farm under the guise of helping all the animals. Specifically, I asked him about the process by which he was able to take over a movement that originally was designed to empower all the animals and consolidate that power and control for himself. My son explained that Napoleon played on the fear that the animals  of humans and that he, Napoleon, was the only one who could protect them. Also, he used propaganda, disinformation, and constantly lied so that the truth was always hidden from the animals. By keeping the animals in the dark, by preventing the flow of information and diluting the truth; there was no sense of truth. As a result, the animals never achieved the freedom that they thought they would attain when they rid themselves of Farmer Jones.

          This week's Parsha is Bo.  The ten plagues culminate with locusts, darkness and finally the killing of the first born. On the night of the last plague, God instructs Moshe to tell B'nai Yisroel to slaughter a lamb for each family. The blood should be painted onto the door- post. The sacrificed lamb must be completely eaten that night with no leftovers.  The command continues with God instructing Moshe to reiterate this story to the children of each family. The Parsha concludes with the command to sanctify the first born, remember this night, remember what God did for B'nai Yisroel, and how B'nai Yisroel eventually returned to the land. 

          The second to last plague is Choshech, darkness. Vayomer Adonai El Moshe N'Teih Yadchah Al Hashamayim - And God said to Moshe "Stretch forth your hand toward the heavens , Va'Yehi Choshech Al Eretz Mitzrayim - "And there will be a darkness upon the land of Egypt , Vayameish Choshech - and the darkness will depart. (Ex. 10:21). What does it mean that the darkness will depart? If darkness departs doesn’t that mean light arrives? Typical darkness is merely the absence of light. According to Sforno, the great Italian Renaissance commentator, typical darkness is atmosphere prepared to receive light. After all the moon reflects light into the night, and the stars shine a light as well. Sforno explains that the word VaYameish comes from three letter root M-Oo-Sh : Mem Vav Shin which to feel or touch. The plague of darkness conjures up the image of a person trying to feel their way in the darkness, lost and unable to see immediately in front as if they have their hands outstretched and feeling their way around.  This plague is perhaps the most perfectly designed plague in that it can only affect the Egyptian because they were free. This type of darkness could not affect the Hebrew slaves. Prior to the darkness, the free Egyptians could come and go as they pleased, they were not confined, they had freedom of movement. Obviously slaves do not enjoy freedom of movement. Rather, like a prisoner, the slaves were captive and bound by very physical limits. However with the kind of darkness that leaves one groping and feeling one’s way; the slave will eventually feel his/her way to the boundaries  and be able to very quickly be able to figure out the shape and dimensions of that confined space.

          It is no surprise therefore, that B'nai Yisroel still had light in their dwellings. Why?  The descendants of Jacob the Patriarch, are the beneficiaries of a covenant that God made with Jacob, and a means to avoid groping around in the darkness trying to find their way. They saw the limits, in another words, the slaves saw boundaries in Mitzvot (commandments) and law. They saw the boundaries of time as in the commandment of the New Moon. They saw boundaries in terms of space. Within the confines of their home, they were to eat the Passover sacrifice, answer their children’s questions, and tell them the story of the Passover. B’nai Yisroel would never have darkness because asking questions, and the process by which time is controlled (declaring a New Moon) requires information, truth and the recognition that everyone must adhere to law. My son explained that dictators and autocrats prefer darkness; that way information, and truth is hidden, and laws and the legal process can be turned upside down. He thanked me for the discussion and said he thinks he has enough material to apply the lessons in Animal Farm to current autocrats, dictators and those who wish to emulated autocrats and dictators. Sounds like an interesting essay. 

Peace,

Rav Yitz 

Now, I don't Know But I've Been Told If The Horse Don't Pull, You Got To Carry The Load (Robert Hunter & Jerry Garcia "New Speedway Boogie")

It has been quite a disturbing week. A terrorist attack on a Mosque in Quebec City left people dead and wounded. An executive order that essentially stopped Muslim refugees who have already been vetted by U.S. immigration was prohibited entry in to the United States.  Amid all this troubling news, I had an opportunity to transmit wisdom to my son.  One of the important lessons my grandfather instilled was treat the “little guy” with same decency and respect as the person considered to be important. He understood that we are all connected, we interact with all types of people, so it makes sense to treat everyone fairly and respectfully.  Whether it is the boss or the secretary, the owner of the building or the janitor of the building, the trash collector or the owner of the trash disposal business, it is important to acknowledge and to thank them for their help in making life more convenient. Whether a parent, a family member, a teacher, a coach or a mentor; it is important to acknowledge that our success in life is built upon others investing time in us.  In a sense, we are all part of a team that aids us in our success. This a lesson that my wife and I pass down to our children. They are quite conscientious in thanking people, and acknowledging people. If for nothing else, the lesson imbues in our children the importance of humility and decency. In today’s day and age, these are lessons that we want our children to internalize as well. As our son is well into his Bar Mitzvah preparation; there are moments when he seems to have internalized this lesson. So this past week, my son and I had an opportunity to put this lesson to good use as we fulfilled the Torah’s commandment of the Petteir Chamor – The Redemption of the First Born Male Donkey. Heading down to the Lawrence and Bathurst area, my son and I joined thousands of Jews: : from Bobover Hasidim to Lubavitch Hasidim, old and young, long white beards and clean shaven, black hats and kippot; as we  “redeemed” this first born male donkey in exchange for a lamb.  We listened to Rabbis speak, we watched as a little donkey was led through the crowd and up upon the stage and right behind, someone had the honor of carrying in the lamb. Both animals were bejeweled. The Kohen (the ritual Priest) received the lamb and the donkey was returned to the owner. It is the only time and only opportunity to elevate a non-kosher animal to a level of holiness even if for a brief moment of time.

This week we read from Parsha Bo. The ten plagues culminate with locusts, darkness and finally the killing of the first born. On the night of the last plague, God instructs Moshe to tell B'nai Israel to recognize and observe Rosh Chodesh, the first day of each month. God instructs Moshe to tell B’nai Israel to slaughter a lamb for each family. The blood should be painted onto the door- post. The sacrificed lamb must be completely eaten that night with no leftovers.  The command continues with God instructing Moshe to reiterate this story to the children of each family. The Parsha concludes with the command to sanctify the first born, remember this night, remember what God did for B'nai Israel, and how B'nai Israel eventually returned to the land.

                We might have thought that the sanctification of first born, was aimed at human first born. After all, earlier in the Book of Exodus, we read of Pharaoh’s edict to kill the first born male babies. In this Parsha we read of the 10th plague in which all of Egypt’s first born, humans and animals died on that fateful night. However the commandment to sanctify the first born is not only applicable to children but the firstborn of livestock. The Torah adds V’Chol Petteir Chamor Tifdeh V’seh v’ im Lo Tifdeh V’Arafto VChol B’Chor Adam B’Vanecha Tifdeh – Every first issue donkey, you shall redeem with a lamb or kid (Ex. 13:13) Why the donkey? It is not particularly a noble beast like a horse. Instead the donkey is the “blue collar” animal. The donkey schleps.  According to R’Ovadia Sforno, the 16th century Italian Renaissance commentator, explained that the donkey schlepped B’nai Israel’s material goods out of Egypt. This humble beast of burden schlepped stuff for forty years until B’nai Israel entered Eretz Canaan. By acknowledging the donkey, by saying thanking the donkey, by “redeeming” the donkey, we are elevating it to a level of Kedusha (holiness /sanctity) that other animals are unable to attain.

                When we finally left the Petteir Chamor ceremony, my son and I had a chance to talk about what we had just experienced. Yes we agreed that neither of us had ever been in a crowd such as the one we just left. Yes we agreed that the whole ritual seemed rather odd. As odd as it was watching two animals with jewels being exchanged for each other; we understood the symbol of the Chamor – the Donkey. This very odd ritual reminded us of the humble background of the Jewish People; a background which included slavery.  This very odd ritual also reminds that our freedom is attributed to God’s fulfillment of a covenant and a four legged beast of burden carrying B’nai Israel’s material possessions.  As we drove home, our son also came to the realization that this very odd ritual applied to him as an individual. It dawned on him that many people have and will continue to play a role in the various successes that he will achieve and he owes them all an acknowledgement and a thank you.

Peace,

Rav Yitz