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

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

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

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

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

Peace,
Rav Yitz 

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

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

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

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

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

Peace,
Rav Yitz

Now Is The Time Past Believing; The Child Has Relinquished The Reign (Robert Hunter & Phil Lesh - "The Eleven")

          Well, Covid arrived at our home. Despite being doubly vaccinated, despite a booster, despite mask-wearing, our son managed to contract Covid. He has remained quarantined in his room all week. Thankfully, no one else has expressed any symptoms and we have tested negative. When our son first complained about feeling congested, a sore throat, and chills, and then tested positive, both his mother and I wondered how did this happen? After a few minutes of wondering “how”; we both quickly realized that “how” no longer mattered. All that mattered was the fact that he is completely vaccinated with a booster and statistics, science, and all the empirical evidence indicated that his symptoms should not worsen, he should not require hospitalization and he should be feeling better shortly. So we monitor his symptoms and we continue to place our faith in science, empirical data, and God. 

          This Shabbat is known as Shabbat Shira (Shabbat of Songs) because of the "songs" or poetry in both the Parsha, Beshallach, and in the Haftarah. In Parsha Beshallach, B'nai Yisroel finally left Egypt. Pharaoh sent them out and they hurriedly departed. Three days later, B'nai Yisroel arrived at the Yam Suf, The Reed Sea,  along the Mediterranean coast. With Pharaoh's army behind them and the Sea in front, B'nai Yisroel was trapped. Eventually, the sea opened up, B'nai Yisroel crossed through and arrived safely on the other side. The Egyptian army was caught in the sea as its waters came crashing down. Out of joy and relief, B'nai Yisroel composed Shirat HaYam, The Song of the Sea. No sooner are they finished celebrating than they complained about the lack of water and food. God provided water and Manna. However, B'nai Yisroel still felt safe. Now they were attacked by the indigenous tribe, the Amalekites. Putting aside its hunger and thirst, B'nai Yisroel fought for its life and eventually won. The Parsha ends with God commanding Moshe to blot out the very existence of the Amalekites.

          From the time B’nai Yisroel complains to Moshe about the oncoming Egyptian army and Yam Suf that lies before them, to the lack of water, lack of food, and lack of meat, one could understand the entire Parsha as God testing B’nai Yisroel’s faith. With all the complaining, with the refrain of the people cynically asking Moshe if God brought them out of Egypt to have them die in the wilderness, or die on the banks of the Yam Suf; it is very easy to view these newly released slaves as not at all ready to engage in a covenantal relationship with God since they lack faith. However, the Midrash in Shmot Rabbah teaches us that Nachshon ben Aminadov, from the tribe of Judah, went first into the Reed Sea even before it split open. In fact, the waters didn’t open up until he was completely submerged. Only then did the waters open due to his faith. Only then did the rest of B’nai Yisroel follow.  The sea didn’t part because of Moshe’s praying on behalf of the people; it split because of one man’s Emunah, one man’s faith that taking the next step forward would ultimately prove to be the step that saved a nation.  As a result of Nachshon’s faith, the tribe of Judah would have dominion over Israel.

  Yes, we worried about our son dealing with Covid. As far as a test of faith goes, perhaps our test was the equivalent to Nachshon Ben Aminadov wading into the Reed Sea up to his ankles. I continue to be in awe of those who, like Nachshon Ben Aminadov is fully submerged before their faith is rewarded and their circumstances change. I am always intrigued by those who have the ability to keep faith under the most trying circumstances. Obviously, some circumstances are much more difficult than others. A family that must always contend with poverty, and homelessness, a family member with a terminal disease, anyone who must contend with the daily trauma of abuse, and war, or anyone who has managed to survive such trauma, all of these people have had far more difficult circumstances than I could ever hope to imagine.  I am struck by those who have faith in the decency and goodness of humanity when they themselves carry the scars of those impossibly difficult circumstances. When I speak to Holocaust survivors, I am in awe of those who struggled with and kept their faith in the idea of the fundamental decency of people, despite the pain they have experienced by the murder of a loved one at the hands of those who don’t want to co-exist. Just as we learn from Nachshon who kept his faith in God despite being fully submerged underwater, we can learn from those who kept their faith in spite of experiencing incredibly sad, painful, and gut-wrenching circumstances. Having that sense of perspective, helped us to manage the test in our faith. 

Peace,
Rav Yitz 

You've All Been Asleep, You Would Not Believe Me (John Barlow & Bob Weir- "Estimated Prophet")

           Perhaps it’s nature or maybe it is nurture, but I grew up with an incredibly low threshold for listening to people whine. I recall as a boy hearing my younger sister whine, it drove me crazy. My wife knows I have a low threshold for listening to and tolerating whining. My children always understood that whining about or for something was never a good strategy to illicit my empathy and understanding. As I have grown older, I have very little patience for adults who whine. Rabbi Levi, in the Midrash Tanchuma also talks about a spoiled brat: “A child is riding on his father’s shoulders. When the child sees something he wants, he asks for it. His father gets it for him. This happens again and again. They encounter a person approaching from the opposite direction, and the child asks the stranger, ‘Have you seen my father?’ The father responds incredulously, “You ride on my shoulders, and everything you want I get you, yet you ask, ‘Have you seen my father?’ The father then takes the child down from his shoulders and a dog comes and bites the child.”

          This week’s Parshah, Beshalach, is also known as Shabbat Shira (Shabbat of Song). Bnai Yisroel leaves Egypt. Pharaoh, realizing what he has done, gives chase with the Egyptian army in hot pursuit. Trapped by the Sea, Bnai Yisroel looks to Moshe for an answer. Moshe prays and God tells Moshe to take Israel and start walking through the Yam Suf.  So as they begin walking into the Yam Suf; it splits and Bnai Yisroel arrives safely on the other side. Meanwhile, the Egyptian army is trapped in the water as the sea closes upon them.  B’nai Yisroel sings throughout this Parshah. Upon successfully completing their crossing of the Yam Suf, the headline song begins (Ex. 15:1): Oz Yashir Moshe u’Vnai Yisroel et Ha Shira Ha’zot L’adonai va’Yomru Leimor Then Moses and the Children of Israel chose to sing this song to God and they said the following. In this song, B’nai Yisroel praises God as protector of his people. After the song, Miriam, Moshe’s sister, tells the women Shiru L’adonai Ki Ga’oh Ga’Ah Sus v’Rochvo Ramah Va’Yam Sing to God for he is exalted above the arrogant, having hurled horse with its rider into the sea. (Ex.15:21) When tradition referred to this Shabbat as Shabbat Shirah, clearly this is what was meant.

          However immediately following these songs of praise, B’nai Yisroel begins another kind of singing. Instead of songs of joy and praise, known as singing, there are songs of discontent and complaint, which always sounded to me as whining. No sooner does B’nai Yisroel cross the Yam Suf and sing Oz Yashir Moshe, then they complain about the lack of good water. Moshe puts a tree into the water and it becomes sweet (15:25-26). They whine about the lack of food. God provides the manna from Heaven (16:6-8,16-36). They complain about the lack of meat. God provides them with quail (16:13). They complained about the lack of water upon their arrival in Rephidim. Moshe strikes a rock as God instructs, and provides water for the people. They wanted it now. So God gave it “now”. The complaining and the lack of patience seem to indicate B’nai Yisroel’s lack of patience. Although liberated from slavery, B’nai Yisroel still has the mentality of slaves. After generations of slavery, B’nai Yisroel has grown used to living passively. As slaves, they ceased struggling for freedom. They performed their tasks and returned to their slaves’ quarters and ate their slave food that the master provided. There is no sense of responsibility for the future. There is no sense that improvement is possible. The slave looked to the master to take care of everything. Upon leaving Egypt and crossing the Yam Suf, B’nai Yisroel looks to God to take care of everything. They have no sense of taking take care of themselves. So they sang or whined, “But Daddy we want the water and meat and we want it now!” God gave them another miracle.

          Like the impudent boy who asked the stranger if he had seen his father, while all the while sitting upon his father’s shoulders; B’nai Yisroel demonstrates the same impudence. Hayeish Adonai B’kirbeinu Im Ayin? “Is God among us or not?” The father put the boy on the ground. God put B’nai Yisroel upon the ground. Just like the dog bit the boy, Amalek attacks. B’nai Yisroel.  B’nai Yisroel stopped whining. They finally do for themselves.  “Moshe said to Joshua, ‘Choose people for us and go do battle with Amalek; tomorrow I will stand on top of the hill with the staff of God in my hand’. Joshua did as Moshe said to him, to do battle with Amalek” (Ex.17:9-10). B’nai Yisroel fought, God gave them strength. This is the first time in the Parshah where we read that B’nai Yisroel acted first. God helped them when they helped themselves.

         Emunah (Faith) in God depends upon faith in ourselves. Before we seek God’s help, we must help ourselves. The spoiled brat is the child who won’t do for his/herself. The spoiled brat expects others to do for him. Instead of trusting in and doing for itself first, B’nai Yisroel relied upon God to do for them. Thank God, we are no longer slaves in Egypt, yet we remain slaves. We are enslaved by our fears, enslaved by our anxieties, and enslaved by our own passivity. At first, it may always seem easier to be passive, do nothing, be uninvolved, and not improve the world around us. The first step in freedom is conquering our own passivity, and doing for ourselves. Only when we take that first step will we feel the support and strength that God offers us. Then we can conquer Amalek. Then we conquer our own fears. Then improvement is possible for both the individual and the community.  Most importantly, we eventually stop whining.

Peace,

Rav Yitz

But I'll Roll Up My Shirt-Sleeves And Make My Best Shot (Robert Hunter & Jerry Garcia - "Believe It Or Not")

About thirty miles south of where our daughter lives and works; a high school shooting in Parkland, Florida took place.  Seventeen students and faculty were murdered and over twenty were wounded. In the aftermath, numerous vigils and demonstrations took place in Florida and throughout the United States; the demonstrations, protests and vigils continue to take place.  During a local news broadcast in South Florida, a student was interviewed. She made a stunning statement. She explained  that when she goes to school, she goes to learn. She refuses to believe that she and thousands of school students need to change their “student” attire for the "war" attire.  She should not have to wear a bullet proof vest in order to feel safe at school. She shouldn’t have to “pack” her own weapon and prepare for “shootouts” in school. She concluded her statement by saying that students should be dressed to learn. This is not the Wild West,  nor are these students in the military at battle front in Afghanistan.

This particular Shabbat is also known as Shabbat Zachor, the Shabbat that immediately preceeds the Holiday of Purim. To acknowledge this, we read the last several verses of Ki Teitzeh (Deut. 25:17-19). These three verses is the commandment to remember what the tribe of Amalek did to the generation that left Egypt. As Bnai Yisroel is about to into Eretz Canaan, they must remember the evil perpetrated upon their parents and grandparents  by Amalek; they must also  blot out the memory Amalek, the embodiment of evil.  However, this week’s Parsha is entitled Tetzaveh. It  is all about dress codes, and looking appropriate. God explains to Moshe that both Aaron and his sons must go through a seven-day consecration ceremony. This ceremony consists of the priests wearing Bigdei Kahuna (Priestly clothes), and offering a sheep sacrifice every morning and afternoon. Besides this, a meal offering (grains) and a libation offering (wine) must accompany the sheep sacrifices. Keep in mind that the slaughtering of animals and then burning of these sacrifices will definitely cause a stench. Since air freshener in aerosol cans did not yet exist, God reminds Moshe that another altar must be built. This altar is for incense, which is to be burned all day and every day during this seven- day period.

            It seems kind of odd. Imagine getting all dressed up in a beautiful Chanel, or Armani suit in order to do lawn work, slaughter animals, or build a fire? The clothing doesn’t seem to be appropriate for the activity. It would appear that the Kohen Gadol might be a bit overdressed. Imagine the cleaning bills? So, why does God tell Moshe V’Asitah Vigdei Kodesh L’Aharon Achichah l’Chavod U’letifaret- and you shall make vestments of sanctity for Aaron your brother for glory and splendor. (Ex 28:2). The Parsha spends a lot of time describing gowns, turbans breastplates, forehead plates and tunics. Clearly the Torah considers these garments as sacred. Only the Priest can wear these garments, and only at the time of making sacrifices. These were very expensive glorious looking clothes to be used for sacrificing animals, sprinkling blood, and burning the sacrifice. The Kohen worked in the Mishkan, the place where God would dwell. Everything associated with the Mishkan must reflect the fact that God dwells there. Like a king’s palace reflects royalty, those who serve in the king’s court would also dress appropriately no matter the type of person. The Sefer HaChinuch explains that the magnificence and beauty also served to inspire awe in the hearts of all who came, and as a result, they were drawn closer to God. Anything that looked less than “beautiful” would be out of place. This explains why the Priest did not have a cleaning bill. Once the clothes became soiled they were replace by new garments.

            Is Parsha Tetzaveh really teaching us that clothes make the man?  We learn that all this magnificence and beauty is in the context of the Priest serving God. We learn that all this magnificence and beauty is in the context of the Priest performing sacrifices to God, on behalf of themselves and the community. A relationship with God, who dwells among us, is based upon the creation of Zman Kodesh (holy Time) and Makom Kodesh (holy space). The holy place was the Mishkan, the Tabernacle and later the Bet HaMikdash, The Holy Temple. Following the destruction of the Temple, the Bet Midrash, (House of Learning), and Shul, (Synagogue), and even our own homes have become Holy Places. The holy time is Shabbat, the three times a day when we pray,  when we study Torah, when we light candles, and when we celebrate Holidays, or even when our children go to school in a warm safe environment.  Beauty and magnificence only serve to enhance this holy time and holy space. While it may seem odd to read a commandment to remember evil and blot evil out while also reading about the Holy Vestments of the High Priest; these High School students are doing just that.  High School students are telling all those who listen, that for them, their school, the opportunity to learn, is a sacred endeavor occurring in a sacred place.  An AR15, a symbol of evil,  only violates the sanctity of the time and space designated for beauty and sanctity of learning.

Peace,

Rav Yitz

A Hopeful Candle Lingers In The Land Of Lullabies (Robert Hunter & Jerry Garcia - "Days Between")

The last few weeks, there has been a dramatic increase in dramatic increase in Anti-Semitic attacks.  Several dozen Jewish Community Centers throughout the United States have received bomb threats. This week, the bomb threat scare arrived in my hometown of Rochester, NY, and here in Toronto. Both facilities evacuated and eventually determined the threat was just like all the other bomb threats.  Day Schools in the United States have received bomb threats. Jewish cemeteries from St. Louis, to Philadelphia from Brooklyn to Rochester, NY have been the site of vandalism with numerous gravestones toppled. During one of the many news shows that I watch, one of the political pundits who resides in New York City commented that he saw a police officer standing outside a Jewish Day school. The pundit asked the policeman why his presence was required. Was an important official appearing at the school? The police officer responded, “It’s just another day at school”.  In response to these Anti-Semitic incidents in New York State, Governor Cuomo went to Israel to meet with the Prime Minister,  show support for Israel, and spend time with Israel’s security and law enforcement industries and agencies. Then the governor did something to show his support for the Jewish Community in New York. He spent last Shabbat at the Park Avenue Synagogue, one of the wealthiest Conservative Synagogues in the United States. The Governor’s message was simple. His was a message of tolerance and light, and he wanted everyone, even those who gravitate toward intolerance and darkness, to understand that tolerance and light will remain a constant in his administration. Needless to say, all of our children were incredibly proud that Governor visited Israel and celebrated Shabbat as a demonstration of support for Jews in Israel and Jews in North America.

This Shabbat we read from Parshah Tetzaveh. This Shabbat is also the Shabbat that immediately precedes the celebration of Purim. The day in which the Jewish people celebrate the redemption of Persian Jewry during the second or third century BCE. This Shabbat is known as Shabbat Zachor – Shabbat of Remembrance. Besides the weekly Torah portion, Tetzaveh, three verses (Deut. 25:17-19) are recited. In those verses we are commanded to remember what Amalek did to the Jewish people as they left Egypt. They attacked and murdered the escaped slaves. The villain of the Purim story, Haman, according to Midrash (Rabbinic legend) comes from the tribe of Amalek, the Torah’s symbol of evil. However the weekly Parsha Tetzaveh has nothing to do with Purim, or Amalek. Instead the Parsha focuses upon Aaron, Moshe’s brother, Aaron’s sons, their position as the Kohen Gadol, (High Priest), their “work uniform” and their preparations. Just like last week’s Parshah, Terumah, contained numerous details concerning the construction of the Mishkan; Tetzaveh’s focuses primarily upon the details concerning the Kohen Gadol’s uniform. From material to design, this aspect of the Parshah is a tailor/fashion designer’s dream. Once the details for the uniform have been taught, the Parshah concentrates upon the necessary preparations that the Kohanim must engage in so that they are spiritually pure enough to make offerings on the behalf of the people. Only then, when the construction is complete, when the clothing is finished and the purification process fulfilled, then God will rest God’s presence among the people.

Despite the primary focus upon Priestly vestments, the Parsha begins with the commandment of the Ner Tamid, an Eternal Light. Until now Moshe has been a conduit: VaYiDaber Adoshem El Moshe Leimor, Dabeir El B’nai Yisroel – God spoke to Moshe, saying: ‘Speak to the Children of Israel’. Now, regarding the Lamp, Moshe doesn’t speak to the children of Israel or to the Priests; instead Moshe is instructed to command the priests. No long is he just a conduit. Regarding the Lamp, the command emanates from Moshe. Regarding God’s first command of Moshe, the Torah tells us,  V’Atah T’tzaveh et Bnai Yisroel VYikchu Eilecha Shemen Zayit Zach Katit La’Maor L’Ha’Alot Neir Tamid – Now you shall command the Children of Yisroel that they shall take for you pure, pressed olive oil for illumination to kindle the lamp continually (Ex. 27:20). So why is it so important for the command to appear as if it comes from Moshe and not God? Why is this Moshe’s commandment to the priests? Shmot Rabbah (Talmudic Rabbis’ commentary on the Book of Exodus) offers a figurative understand of the perpetual light that Moshe commands to be lit. See how the words of Torah give light to man when he is occupied with them. But whoever is not so occupied and is ignorant, he stumbles…’The way of the wicked is in thick darkness ’…. (Shmot Rabbah 36:3). Moshe is told to command the Aaron and his sons to light the Ner Tamid in perpetuity. Light and learning, not darkness and ignorance must be perpetual and constant. Light and knowledge must provide a lamp for all those who are in need of light and all those who are ignorant and don’t even realize it. Moshe, ever the teacher, ever the law giver, has been tasked to the lamp, to bring light, knowledge and understanding in perpetuity.

I suppose our children are more sensitive to and are more acutely aware of antisemitism than I was at their age. Maybe I was more oblivious. Maybe society was more polite and such “unpleasantness” was part of the extreme aspects of society that scurried about in the dark shadows where polite people didn’t venture. Nowadays society is far less polite and over the past year, we have watched extreme aspects of society receive a warm embrace by what used to be thought of as “mainstream”. As this week immediately precedes Purim, a celebration that commemorates Persian Jewry’s victory over Anti- Semitism; we are reminded that darkness and ignorance remains present even here and that we need to remain vigilant. Generally, light is symbolic of wisdom and enlightenment. The only way to combat intolerance and ignorance is to shine a light upon it, a strong glaring light of an enlightened, educated, sensitive, and democratic society that possesses a profound respect for its democratic institutions and the strength of will to root out the Amalek, the evil, ignorance, and intolerance that exists in every generation.

Peace,

Rav Yitz

Believe It If You Need It Or Leave It If You Dare (Robert Hunter & Phil Lesh - "Box of Rain")

As many in the West celebrated the return of American prisoners who had been held in Iran, and Iran celebrated its return to the “nations of the world” because it had purportedly fulfilled its first obligation in diminishing its Nuclear program; there are those who are naïve enough to think that the world is a safer place, that our faith in humanity and reason should be restored, and even the most despotic, and evil governments want to live peacefully among the nations.  However despite this “good news” two incidents occurred in Israel that remind us that not only is the world still very dangerous, but left many testing their faith in any kind of peaceful solution in Israel.  Early in the week, two Israeli woman were attacked by Palestinians and stabbed. One woman, Dafna Meir, a mother of six, was slain by a Palestinian in her home in Otniel as she successfully stopped the attacker from murdering her children.  Soon afterwards, and while a police/military dragnet searched for Dafna Meir’s murderer, a pregnant woman was stabbed in Tekoah. For anyone who still thinks a two state solution is the most viable long term solution to the Israeli/Palestinian conflict; that faith continues to erode. I know my faith in a two state solution continues to erode. At this time of turmoil, this time of questioning and during the erosion of faith in a peaceful outcome in Israel, Hadassah Froman has managed to keep her faith. Hadassah Froman is a frum (Orthodox) Israeli. She is the mother in law of the young pregnant woman who was stabbed in Tekoa. Hadassah’s late husband was the late peace activist Rabbi Menachem Froman.  In an interview with Israel’s Army Radio, Rebbetzin Froman said that “Israel was ‘mishandling’ the delicate fabric of its relations with the Palestinian, and needed to make a greater effort to distinguish between those Palestinian who support terrorism and those who want to live in peace. Rebbetzin Froman continued by explaining that Israel needs to reach out to those Palestinians that wan to “Co-Exist”, to live in peace, and by strengthening those Palestinians, by supporting those Palestinians and keeping those Palestinians safe, it would go a long way in promoting a two state solution.

This Shabbat is known as Shabbat Shira (Shabbat of Songs) because of the "songs" or poetry in both the Parsha, Beshallach, and in the Haftarah. In Parsha Beshallach, B'nai Yisroel finally leaves Egypt. Pharaoh sends them out and they hurriedly leave. Three days later, B'nai Yisroel arrives at the Yam Suf, the Reed Sea, which is along the Mediterranean coast. With Pharaoh's army behind them, and the Sea in front, B'nai Yisroel is trapped. Then the sea opens up, B'nai Yisroel crosses through and arrives safely on the other side. The Egyptian army gets caught in the sea - bed as the waters comes crashing down. Out of joy and relief, B'nai Yisroel composes Shirat HaYam, the Song of the Sea. No sooner are they finished celebrating, then they begin complaining about the lack of water and food. God provides water and Manna. However, B'nai Yisroel is still not safe. Now they are attacked by the indigenous tribe, the Amalekites. B'nai Yisroel must put aside its hunger and thirst and fight for their lives. They do, and they are victorious. The Parsha ends with God commanding Moshe to blot out the very existence of the Amalekites.

From the time B’nai Yisroel complains to Moshe about the oncoming Egyptian army and Yam Suf that lies before them, to the lack of water, lack of food and lack of meat, one could understand the entire Parsha as God testing B’nai Yisroel’s faith. With all the complaining, with the refrain of the people cynically asking Moshe if God brought them out of Egypt to have them die in the wilderness, or die on the banks of the Yam Suf; it is very easy to view these newly released slaves as not at all ready to engage in a covenantal relationship with God since they lack faith. However the Midrash in Shmot Rabbah teaches us that Nachshon ben Aminadov from the tribe of Judah went first into the Reed Sea even before it split open. In fact the waters didn’t open up until he was completely submerged. Only then did the waters open due to his faith and the rest of B’nai Yisroel followed.  The sea didn’t part because of Moshe’s praying on behalf of the people; it split because of one man’s Emunah, one man’s faith that taking the next step forward would ultimately prove to be the step that saved a nation.  As a result Nachshon’s faith, the tribe of Judah would have dominion over Israel.

I am always intrigued by those who have the ability to keep faith under the most trying circumstances. I am amazed by the stories of those who questioned yet kept their faith in God during the Holocaust. I am struck by those who have faith in the decency and goodness of humanity when they themselves carry the scars inflicted by those whose souls are infected with darkness of terrorism and extremism. I am amazed by those who have faith in prospect of peace and co-existence despite the pain they have experience by the murder of loved one at the hands of those who don’t want to co-exist. To those people of faith I applaud knowing deep down that I should follow them, fight the terrorist agenda of living in fear.

Peace,

Rav Yitz