Though I Could Not Caution All, I Still Might Warn A Few ( Robert Hunter & Jerry Garcia "Ship Of Fools)

          Our eldest daughter moved to Austin, Texas in order to manage a congressional campaign.  Before she embarked on her drive, I did the typical dad thing. I told her to make sure to bring the car in for a going over, make sure that everything worked perfectly, and when she was driving, make sure that the indicator lights are functioning properly.  Of course, her response was to roll her eyes and remind me that moving to a new city to work on a political campaign was not new for her or for me. She has been doing this for eight years. She has lived all over the U.S: north, south, east, west, coastal states, landlocked states, primarily agricultural states as well as big cities. Yet this move, from Boston to Austin, seemed different. It was different for three reasons. It was different because of the Covid 19 Pandemic, it was different because a video lasting 8:40 from Minneapolis shined a light on a racial pandemic that has burned for centuries. Her move was different because she was moving to Austin Texas. Make no mistake, Austin is a cosmopolitan place with a huge university, a thriving economy, a great music scene, and stereotypically has been a liberal-leaning place like most large cities in the north and on the two coasts.  However, Austin is in Texas, and because of my bias and my being a history buff, I appreciate that Texas is just different. As a dad, my worries were and remain simple yet existential. She has moved to a place where the Governor’s desire to “open early” has resulted in a spike of those being stricken with Covod-19. She has moved to a state where putting a mask is a statement of politics rather than a statement regarding the sanctity of life. She has moved to a state that doesn’t seem to respect a women’s right to choose but protects everyone’s right to own a firearm. My daughter reminded me that was precisely why she chose to manage this particular congressional campaign.  In terms of her car,  the drive from Boston to Austin was uneventful. The car ran fine,  and she paid attention to the warning lights.

          This morning we read from Parsha BaHalotcha. This Shabbat we read from Parsha Bahalotcha. For the previous two Parshiot, Bemidbar and Naso, Bnai Yisroel has counted and prepared for their 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 and 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 Bnai 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.

          As Bnai Yisroel finally begins its trek from Sinai towards Canaan, the Torah makes the following statement.  Vayehi Binsoah Ha’Aron VaYomer Moshe, Kuma Adoshem VeYaFuTzu Oyavecha, VeYaNuSu Misanecha MiPanecha. U’vNucho Yomar Shuva Adoshem Rivvot Alfei Yisroel – When the Ark would journey, Moshe said: ‘Arise Hashem, and let Your foes be scattered let those who hate You flee from before You. And when it rested, he would say, ‘reside tranquilly, O Hashem, among the myriad thousands of Israel. (Num. 10:35) Today we say the first part of the verse while we take the Torah out from the Aron before we read the Torah, and we say the second part of the statement when we have finished reading from the Torah and are returning it to the Aron.  In the Torah, this verse is enclosed by two brackets. The bracket is really an inverted letter, the letter “Nun”.   The Talmud in Shabbat 116a teaches us Mipnei Sh’ Sefer Chashuv Hu Bifnei Atzmo – Because it constituted a book on its own. This is a rather cryptic statement since it suggests that there are more than 5 books comprising the Torah. We normally think of the Torah as comprised of 5 Books (Breishit- Genesis, Shmot –Exodus, Vayikra – Leviticus, Bemidbar-Numbers, Devarim-Deuteronomy). Now the Talmud is suggesting that there is another book? 

          Perhaps the brackets are the indicator lights. The verse within the brackets is the one section of the User’s Manual that will constantly be referred to during this one aspect of the journey. Originally this journey was supposed to be a few weeks or months at the most. B’nai Yisroel had not yet been punished with 40 years of “wandering in the desert’.  Most of the Torah’s instructions were given in anticipation of B’nai Yisroel’s eventual arrival in Canaan. In the meantime, this is the verse that they will need to refer to, this is the section of the user manual that B’nai Yisroel will need in order to survive until their eventual arrival. In reality, this is the “Book” that they would use each day that they traveled, and each day that they would temporarily rest.  In today’s reality, there are all kinds of warning lights. There have been warning lights in terms of Covid 19. Certainly, there have been warning lights regarding race. For my daughter, there were plenty of other warning lights on her drive down and even in Texas. There were protests in the various cities she spent the night: Louisville and Little Rock. While wearing a mask, she received looks and sneers. She saw people behaving as if there was neither racial tension nor a pandemic.  Some people have chosen to ignore the warning lights.  Yet ignoring the warning lights doesn’t mean that a problem does not exist. Thankfully, my daughter pays attention to all the warning lights, heeds them, and wants to fix the problems.

Peace, 
Rav Yitz 

But I Would Slave To Learn the Way To Sink Your Ship Of Fools ( Robert Hunter & Jerry Garcia - "Ship of Fools")

For the past couple of weeks, I have watched my wife, like many Jewish women who clean for Pesach, who make a Seder (or two) act as if they are not only slaves in Egypt but slaves in their respective homes. Because of the COVID 19 pandemic, we haven’t had the luxury of a cleaning lady help us. This has only added to the amount of aggravation and the extra work for all of us. As time slowly ticked away towards the First Night of Pesach, my wife would look up from what she was cutting, mixing, cooking or cleaning and wonder aloud, “How will this ever get done?” In other moments of anxiety, she would exclaim, “I am so far behind my schedule!”. Yet my wife managed to get everything done.  Granted, if we were really enslaved in Egypt, like so many Jewish Women,  I think she would have been too exhausted to leave! Indeed, the first two days of Pesach focus upon our bondage in Egypt, our preparations for Yetzitat Mitzrayim, and eventual freedom as symbolized by the Sedarim. However, Pesach is an eight festival. Certainly, it makes the beginning of the festival should focus upon our national experience of slavery and the immediate moments that led to our ancestors’ freedom. Once B’nai Yisroel left Egypt and began making their way toward The Reed Sea (The Yam Suf), they were free. They were free to travel, free to worship, and free to serve God. Yet, the process of becoming a free people was still in its nascent stages.  

Now we have entered into the intermediate days of Pesach, commonly referred to as Chol Moed. On this Shabbat, Shabbat Chol HaMoed Pesach, our focus begins to shift from the Yetziat Mitzrayim, the Exodus from Egypt, to B’nai Yisroel’s return to the land that God promised to our Patriarchs. The language has subtly shifted from leaving slavery and entering into freedom. The language has shifted from completing our exile and returning to our covenantal home. We see this in our reading of Shir HaSHirim the Song of Songs. While the text is clearly about the Springtime love of a young man and woman; ChaZaL, our Sages of Blessed Memory, explains that Shir HaSHirim is a Metaphor for this mutually very new and loving relationship between God and B’nai Yisroel. This is a love that has been renewed and this is a love in which both return to each other. Likewise, the Haftorah, from the Prophet Ezekiel (37:1-14), also focus upon B’nai Yisroel’s return from the Babylonian exile to its covenantal land. 

Ezekiel does not focus on the intensely loving relationship between God and the B’nai Yisroel. However, he does focus on slavery as another form of exile and redemption from exile as the ultimate form of liberation from slavery. Ezekiel lived before and after the destruction of the Beit HaMikdash HaRishon, the First Holy Temple. It is here in this Haftorah, that Ezekiel shares with the people his prophecy of the “Dried Bones” that are in the land. Ko Amar Adoshem Elokim L’Atzamot HaEilah  Hinei Ani Mavi Vachem Ruach Vichyitem – Thus says the Eternal God to those bones: Behold, I will cause breath to enter you, and you shall live (Ez.37:5). From a literal perspective, Ezekiel is prophesying that God will bring these bones, the thousands of Jews that perished in the destruction of Jerusalem and the First Temple, back to life. These bones will experience the ultimate return from exile; they will return from death to life. However, Judaism doesn’t generally subscribe to re-incarnation or physical life after physical death. Rather Ezekiel’s prophecy invokes a very powerful symbol. Slavery, in its ultimate and most devastating form, is spiritual slavery. Spiritual slavery is a function of being exiled from God, exiled from that fundamentally loving relationship based upon a covenant. When we are exiled from God, when we are spiritually afar from God, we are spiritually lifeless. We are only bones. We are not human. To be human means to be close to God for we are created B’Tzelem Elokim – in the image of God.  

We all experience spiritual slavery yet our own personal redemption; our moving closer to God’s presence is a direct function of God breathing Ruach HaKodesh – his Holy Spirit into our Neshama. This occurs through the Study of Torah. This occurs through prayer. This occurs by engaging in Gemilut Chasadim, by giving Tzedakah, and by Bikur Cholim – visiting the sick. In today’s troubling times, perhaps this means connecting through the numerous platforms available such as WhatsApp, or Zoom to name a few.   By making the Jewish community a more learned, and a more caring community we become less enslaved by greed, selfishness, and arrogance. 

Peace, 

Rav Yitz

I Would Slave To Learn The Way To Sink Your Ship Of Fools (Robert Hunter & Jerry Garcia - Ship Of Fools")

As a father of four, I spend a lot of time worrying. I worry about our four kids. I worry about my wife. I worry when they are very busy with work and school. I worry when they feel stress. I worry when I sense that they are not taking care of themselves. For our eldest daughter who works on a presidential campaign, this is one the busiest times of the presidential campaign cycle. She loves this time of year and she thrives during this time of year. Admittedly, as her dad,  I worry about her. I worry that she will forget to take care of herself. During a recent conversation, she reassured me that she was looking after herself and that she even decided to suspend her Facebook account, cut back on her use of social media and diminish the number of people she follows on Twitter, mostly comedians. She explained that the world of Social Media had grown incredibly toxic and she believed that by cutting back; she could reduce her stress and anxiety.  I decided to look into this relationship between social media and anxiety, depression and mental health. My daughter was onto something.  A recent study published in the Journal of Depression last year demonstrated a link between the high usage of social media sites such as Twitter, Facebook, Instagram, to name a few,  and depression.  Of the participants in the study who checked their social media accounts 30 times per week an hour per day; 25% faced a higher risk (2.7 times more risk) for depression. There is greater exposure to cyberbullying, and all the toxicity and hate that is in social media. Also, because people only post the best thing and the most “perfect” moments, others suffer from FOMO (Fear of Missing Out). Such people are left feeling that they have nothing worthwhile to post, their lives are not as great as those whom they follow.  A recent study at York University found that young women who were asked to interact with a post of someone whom they perceived as more attractive felt worse about themselves afterward. The 120 undergraduate women were either asked to find on Facebook and Instagram a peer who they felt was more attractive, or a family member who they did not feel was more attractive, and leave a comment. They reported that they felt worse about their own appearances only in the first condition, with peers, but not family. It would appear based upon scientific studies and our daughter’s social media experiences, too much Social Media can enslave.

            This week, we begin the Book of Shmot, the Book of Exodus. The first few verses essentially recount the ending of the Book of Genesis. Shmot re-iterates the fact that Yaakov and his sons came to Egypt, Yaakov dies, and the next generation, Yaakov’s sons (including Yosef) pass away. A new king assumes the mantle of power and does not know of Yosef’s great deeds. Instead, the new Pharaoh believed that this foreign population was tantamount to a fifth column. Therefore this tribe must be enslaved in order to prevent their uniting with Egypt’s external enemies. Vayavidu Mitzrayim et B’nai Yisroel B’Farech – The Egyptians enslaved B’nai Yisroel with crushing harshness. Vai’Mareru et Chayeihem Ba’Avodah Kasha B'Chomer Uvilveinim Uvechol Avodah Ba’Sadeh Eit Kol Avodatam Asher Avdu Bahem B’Farech – They embittered their lives with hard work, with mortar, and with bricks, and with every labor of the field, all their labors that they performed with them were with crushing harshness (Ex. 1:13-14). These two verses strike me as problematic. Why does the first verse tell us that enslavement was with “crushing harshness” when the second verse goes into great detail as to what constitutes crushing hardness and then concludes with “the labor that they performed with them with crushing harshness? Either the verse seems redundant, or superfluous. Perhaps the best solution would be to eliminate the word b’Farech in the first verse and keep it in the second verse. So it would read: the Egyptians enslaved B’nai Yisroel. They embittered their lives….  How do we understand the use of the extra B’Farech?

            The second use of B’Farech is defined for us by the verse. Hard work, embittering lives, every labor of the field constitutes crushing harshness. The issue is the use of B’Farech in the previous verse. Perhaps the crushing harshness is not to be taken literally. In Hebrew B’Farech means “in a crushing manner” the slavery ground them into the ground. Farech can be divided into two words Peh and Rech. Peh means mouth and Rech means soft. Figuratively “soft speech” means persuasively or persuading via the “soft sell” as opposed to threats. With this in mind, we can understand that there were to steps to slavery. First, convince B’nai Yisroel that they were part of Egypt. Explain to B’nai Yisroel how much they are needed by Egypt. Incorporate them into the Egyptian workforce. Make it easy to be Egyptian. Encourage assimilation. Once B’nai Yisroel willingly gave up their “separateness”, once they gave up their identity, one piece at a time, they relinquished their freedom one piece at a time. The first verse could, therefore, be understood as Egyptians crushing slavery as the dominant culture and society overwhelming or crushing the minority culture. Once assimilation occurred, once B’nai Yisroel had assumed the bondage of the popular culture; putting them into chains and crushing them with backbreaking work became inevitable.

            To a degree, Social Media has enslaved us.  We are exposed to all the unfiltered thoughts and bilge that a person desires to share. We are exposed to everyone’s attempt to cast themselves in the best possible light, we think that we are the only ones with problems and imperfections. The second we receive a notification, we have programmed ourselves to look and see about what are we being notified, and if we don’t check our notification right away: we will miss out and then feel left out (FOMO). Ironic isn’t it? The one notification for which we ought to be attentive, answer or follow is God, and that is the one relationship that requires no technology, no plugging in, no screen and no cell tower. When I checked in our daughter and asked her how her diminished social media use was going; she explained that besides less stress, she has more time, more focus, less aggravation and a greater sense of calm. Now, I need to convince my three other kids and my wife to liberate themselves from too much social media.

Peace.

Rav Yitz

The Bottles Stand As Empty Now, As They Were Filled Before (Robert Hunter & Jerry Garcia - "Ship of Fools"

A Canadian acquaintance of mine used to be a huge fan of President Trump. He had a “Make America Great” hat and everything.  When I asked why he was such a fan, his answer was similar to approximately 40% of Americans, “because he says what’s on everyone’s mind but no one has the nerve to say.”  We met for coffee this week and I asked him if he thought the Canadian Prime Minister “had a special place in hell” because he called the President out on the ridiculous misrepresentations of tariffs and trade with the United States. I asked him if he was still a fan of the U.S. President who recently threatened the Prime Minister and Canada by saying that if the Prime Minister continues doing what he is doing the Canadian people will suffer. I asked my friend if he thought that the North Korean leader was a smart, great guy, whom the President is looking forward to having to the White House. He sheepishly smiled and explained that he honestly did not think that it was possible for a President to screw up the U.S / Canadian relationship. I reminded him that the relationship is stronger than a Donald Trump “tweet” or two. However, it is troubling to think of all the serious issues that need to be dealt with, and this President  creates a problem, spreads emptiness, antipathy and mistrust because he can, because it provides a sense of empowerment.

This week we read from Parsha Korach.  Korach was a relative of Moshe's. They both came from the tribe of Levi. Korach questioned Moshe's authority eventually leading a rebellion. Korach did question Moshe’s authority in a private meeting between individuals. Rather, Korach gathered 250 supporters, and then publicly challenged Moshe. Moshe tried to keep peace within the community, but to no avail. A divine test is administered, and Korach and his supporters fail. The earth swallows them up. However God is angry and a plague falls upon the people. They are communally punished for Korach's actions, their passive support, and their failure to bond together against Korach. Yet the people are still not convinced that Moshe and Aharon should remain in charge, only that Korach was unworthy. So a second divine test is administered this time with 12 rods stuck in the ground and almond branches resulting in Aaron’s staff, thus symbolizing that God has chosen Aharon to be the Kohen Gadol.  The Parsha concludes with God speaking to Aharon, and re-iterating his obligations in terms of the Mishkan, the Altar, and the Tent of the Meeting.

The Torah portion begins in rather innocuously, much like many rebellions. VaYikach Korach ben Yitzhar Ben Kahat ben Levi v’ Datan V’Aviram B’nai Eliav V’On ben Pelet Bnai Reuven – Korach son of Itzhar son of Kohath son of Levi took Datan and Aviram.  Korach “took” these men? Where did he “take” them? Rashi, the 11^th- century French commentator, offers an explanation based upon the Midrash Tanchuma (a fifth century compilation of rabbinic commentary). Rashi points out that VaYiKach he took - suggests that there should be a direct object. Since there is no direct object, Lakach Et Atzmo LTzad Echod – he [Korach] took himself off to one side or separated himself from the rest of the Leviim. By definition, a rebellion is a means of separating oneself from authority or accepted norms. The name Korach coming from the three lettered root of Kuf (K) – Resh (R) and Chet (Ch) means to make something empty or bald. KoRaCh’s rebellion against Moshe was not an attempt to create a better more efficient form of governance. Instead, KoRaCh’s rebellion was an attempt to elevate his own stature. He gathers leaders from other tribe, tribes that were geographically near him that heard his complaints. He didn’t have the support of other Leviim.  Korach was the first great “disruptor”, challenging Moshe’s authority and the institutions that he helped to establish in order to keep B’nai Yisroel safe from all those threatening societies.  

As my friend and I finished up our coffee; I told him to read the Tuesday June 12^th NY Times column by David Brooks, a politically conservative observant Jew.  Just last week, we commemorated D-Day, and the generation that created the post war institutions that saved the world and saved democracy. Over the past year, Brooks explains, we have watched the President, as well as leaders from Russia, Turkey, Poland and all the nationalist movements weaken these Post-War institutions that has kept much of the world safe, lawful and democratic.  Brooks points out that these highly nationalistic despotic oriented leaders are very different than those that saved the world from Hitler’s Germany. They are intent on fanning mistrust, spreading an emptiness of their world view in which there is no greater good than one’s own self- aggrandizement. Who knew that they were all taking a page from Korach?

Peace,

Rav Yitz