As Well As To Count The Angel Dancing On A Pin (John Barlow & Bob Weir - "Let It Grow")

          Several weeks ago, Israel commemorated Yom HaZikaron, a day in which Israel takes a moment to remember its fallen soldiers. This past Monday, the United States commemorated Memorial Day. Originally known as Decoration Day, it commemorated all those soldiers who had died fighting in the Civil War – for both the North and the South.  By the early Twentieth century, Memorial Day replaced Decoration Day as a day to commemorate all soldiers who had died in all of the United States' wars.  As a kid, I always remember that each town would have a Memorial Day Parade. There would always be an elderly veteran lighting a candle at the town’s  War Memorial.  This past Memorial Day was the first Memorial Day in 20 years that the United States was not engaged in a “hot” war.  Yet, the last of the victims from the Buffalo mass shooting were buried during that American holiday weekend, and the first funerals of the 19 children murdered in Uvalde Texas began this week.  Indeed, these funerals in Buffalo and Uvalde, suggest that Americans are indeed at war. These funerals remind us of who exactly is on the front lines of this war. These soldiers are school-age children and everyday regular people who happen to be African American, Jewish, Asian, women, LGTBQ, Muslim,  immigrant, or any other minority that is perceived to be a threat to a certain type of “white” America.  These “soldiers” tend to be of any and all ages. Ironically, these “soldiers” never seem to have the formal training required to actually fire an assault rifle and end life; rather their training is in living life, going to school, going to the supermarket, attending a concert, worshipping in churches and synagogues, or trying to make a better life for themselves and their children. These "soldiers" are the target of an enemy that is generally male, 18-24, troubled, alienated, and vulnerable to all gun manufacturers marketing their product, as well as vulnerable to some of the vilest and poisonous misinformation on the internet. 

        This Shabbat we begin the fourth book of the Torah, Sefer Bemidbar, by reading the first Parsha, Bemidbar. Literally meaning “In the Wilderness”, this fourth book of the Torah resumes the narrative format with B'nai Yisroel preparing to leave the foot of Mount Sinai. For the past year, B'nai Yisroel has essentially camped out at Har Sinai and listened to Moshe and Aharon teach all the laws concerning Tamei/Tahor –Purity and Impurity, Kodesh/Chol – the Holy and the Mundane, as well as the laws for Korbonot, sacrificial offerings. Prior to B'nai Yisroel’s embarking on the remainder of its journey a census is required. In fact, Parsha Bemidbar consists of three types of the census. The first census counts all men over the age of twenty that come from all the tribes except for the Levites, essentially a census of all males eligible to fight. The second census focuses only on the Levites. Since this tribe’s sole function is to operate and manage the Mishkan, ascertaining the number of workers in the Mishkan suggests the importance of the Mishkan to the everyday life of the B'nai Yisroel. The third census focuses on the organizational placement of each tribe around the Mishkan while traveling.

          The Census that God commands Moshe at the beginning of this fourth book of the Torah is very different than the last census taken. Until now there had been one Census taken while Bnai Yisroel was at Sinai, engaged in the construction of the Mishkan. All the way back in Parsha Ki Tissa, in Sefer Shmot (the Book of Exodus) God had commanded Moshe to count everyone by levying a half shekel tax. In fact, we are commanded not to count by pointing and counting but rather we would count the number of ½ Shekalim collected and that number would then tell us the total number of men twenty years and older. (Ex 30:11-14) Now God commands Moshe S’u Et Rosh Kol Adat Bnai Yisroel L’Mishpechotam L’Veit Avotam Mispar Sheimot  Kol Zachar L’Gulgulotam; Miben Esrim Shana Va’Malah Kol Yotzei Tzavah B’Yisroel Tifkedu Otam….- Take a census of the entire assembly of the Children of Israel according to their families, according to their father’s household, by the number of the names and every male according to their head count; from twenty years of age an up everyone who goes out to the legion in Israel, you shall count them (Num. 1:2-3)…. Abravanel, the 15th-century Portuguese commentator points out the apparent contradiction in the two types of censuses:  the first being found in the Sefer Shmot, and the second in Parsha Bemidbar. “Surely this (Bemidbar) is just the opposite of what the Torah had commanded on an earlier occasion (Sefer Shmot Parsha Ki Tissa).” There, in Ki Tissah, the poll (a tax) was taken.  “How could the Almighty have commanded them here to number them by their polls?” Abravanel notes the word “Tifekedu Otam” – you shall “account for them” (according to Rashi and “accounting” is a Poll or a levied tax).  Ramban, the 12th-century Spanish commentator/philosopher, points out that Tifkedu is an expression of visitation, remembrance, and providence.  

          The Census in Parsha Bemidbar was a census to determine those who were eligible to fight, who will be asked to perhaps give their lives for the welfare of the nation.  If and when the time came and they did have to lay down their lives who would have remembered them? Who would have mourned them? Who would tell stories about them and carry on their name?  L’Mishpechotam L’Veit Avotam Mispar Sheimot to their families, according to their father’s household by the number of the names. With each of the funerals that have occurred in Buffalo and started in Uvalde, we are reminded that each of these victims of war touched lives. They had children and grandchildren, and they were involved in their communities. They had parents, grandparents, and siblings. Each was so much more than just a number. Each individual had been created B’Tzelem Elokim in the image of God, and as  Ramban explained,  is worthy of remembrance. 

Peace,
Rav Yitz

Paint By Numbers Morning Sky, Looks So Phony (Robert Hunter & Jerry Garcia - "Touch of Grey")

           Frequently, numbers are more than just numbers. Frequently, numbers become a shorthand for a narrative. For the past year, we have grown increasingly aware of the asking “about the numbers”.  Regarding the Pandemic, we are concerned about numbers that tell us the rate of spread,  the total number of Ontarians that received one vaccine, the total number of Ontarians that are completely vaccinated.  Lately, we are focused upon the number of new cases that will indicate an end to the current lockdown in Ontario. Numbers of course are not confined to the Pandemic. The number 6,000,000 is shorthand for the Holocaust. Unfortunately, there are those who look at numbers in order to justify their own bias or moral relativism. The current rocket attacks and violence in Gaza and Israel are a case in point.  For those who see numbers as the narrative,  at the time of writing this stood at a death toll of 62. 15 children have died. 1 Israeli child, 15 Palestinian Gazan children. Hamas has fired over 1000 rockets over the last several days. When looking at the numbers, those living in Gaza have experienced more loss of life and more injury than those living in Israel. No, numbers don’t lie. However, numbers also don’t offer a complete explanation. So when the chief prosecutor for the ICC (International Criminal Court),  Ms. Fatou Bensouda tweets: “I note with great concern the escalation of violence in the West Bank, including East Jerusalem, as well as in and around Gaza, and the possible commission of crimes under the [ICC’s guiding] Rome Statute,” then numbers have lost their original objective empirical value and instead have become a subjective tool for moral relativism. The manipulation of numbers does not undo the criminal nature of what Hamas has perpetrated with its numerous rocket launches. In fact, the only number that should matter to the ICC is the number “1”.If even one rocket launched by Hamas that targeted a civilian location,  a crime occurred and Hamas ought to be prosecuted for perpetrating crimes of humanity upon both Jew and Arab. Any country that experienced just one such launching would be well within its right to defend its population and dismantle or destroy the possibility of any future launching.  

          This week, we begin reading the 4th of the 5 books of the Torah, Sefer Bemidbar, the Book of Numbers. This week’s Parsha is the same name Bemidbar. The Book of Numbers is aptly named; the book begins with counting, the counting of people, a census. God commands Moshe to take a census, MiBen Esrim Shana V’Mala Kol Yotzei Tzava B’Yisroel – of all males over the age of twenty, everyone who goes out in the Legion of Israel (1:3). Once the number of fighting age males has been established by tribe, each tribe is placed in a specific formation around the Ark. This will be the formation in which B’nai Yisroel travels from the foot of Sinai to Eretz Canaan. Finally, in the Tribe of Levi, the Priests are counted. However because Levi’s only responsibility is the Ark and the Mishkan; they will not be able to hold land in Eretz Canaan, nor do they fight. Rather they are now counted and assigned specific functions in terms of maintaining the Mishkan.   

           God ordered a census of people. However, for whom is the counting?  Certainly, God is God and already knows the number of souls that comprise B’nai Yisroel as well as those able to fight. When God wants Moshe and Israel, or anyone for that matter, to do something for himself the language indicates it.   In the Book of Genesis,  God commanded Avraham to Lech Lecha – Go for yourself.  Later in the Book of Numbers God will command Moshe to  Shelach Lecha send for yourself.  Here in Parsha Bemidbar, the first parsha in the Book of Numbers, God commands Moshe to Se’u et Rosh Kol Adat Bnai Yisroel - count the heads. Since Lecha- for you does not appear; it would seem that the counting is not for B’nai Yisroel nor Moshe, but rather for God. So, why does God need or want a counting? We have already been told that B’nai Yisroel is Am Segula – a treasured nation.  A "treasured nation", by definition, must possess some type of intrinsic value. Each individual has value and from that, each individual has a purpose. Parshah Bemidbar demonstrates that there is an intrinsic value in the individual.  Halachically, we know this because the legal principle of Pikuach Nefesh, Saving a Soul exists. This principle appears in the Babylonian Talmud Tractate Shabbat, “the saving of life supersedes the Sabbath (Shabbat 132a). There is a Midrash in Tractate Sanhedrin which expresses the individual’s importance to God, and therefore God’s desire to count us. “If a human being stamped several coins with the same die, they would all resemble one another. But the King of kings stamps all human beings from the mold of the first person; and yet not one of them is identical to the other one. Therefore every individual has merit and is obliged to say “for my sake the world was created”. (San4:5).

          Indeed, numbers are important. Numbers are necessary to have a society remain organized. Governments routinely take a census of their population in order to understand demographics and political representation. It would seem that it is very easy to lose oneself and an individual’s narrative amid all these numbers and statistics. Indeed, numbers can serve as a shorthand for understanding a narrative. Unfortunately,  numbers can be manipulated to justify moral relativism and cloud the differences between good and evil. Each individual has a narrative, a code that allows survival.  The same holds true for societies and nations, The numbers that are coming from Israel and Gaza speak of pain and suffering, fear, and terror. It is our sincere hope that the pain, suffering, death, fear, and terror ceases.  Perhaps those that want to investigate the criminality of recent events in Gaza and Israel should be reminded that the numbers don’t speak of the criminality;  narrative and context do. 

Peace,
Rav Yitz

As Well To Count The Angels Dancing On A Pin (John Barlow & Bob Weir- Weather Report Suit Part II: Let It Grow)

Like davening Shacharit (the Morning Service),  Minchah (the Afternoon Service) and Ma’Ariv (the Evening Service) fulfill my spiritual need for prayer;  there are three new shows, one in the morning, one late afternoon and one late night, that fulfill my need to be informed throughout the day. If I am not able to watch these shows, at the very least, I will listen to them on my phone app. Each of the shows begins the same way. They mention the number of COVID 19 cases throughout the world as well as countries with the largest number of cases and deaths due to COVID. Then after showing and speaking about the world numbers, they update the total number of cases and deaths in the United States.  During the first few weeks, each of these shows just provided data, just the numbers. Then, several weeks ago, the afternoon show began doing something more than just provide numbers and data. The final story of the afternoon news show is dedicated to one or two people who passed away over the previous 24 hours. During these moments we learn about the individual, his/her accomplishments, passions, and loved ones. The idea is to put a face, a life, a context to numbers, and the data. Some are famous, some are what we would call, a “regular, ordinary person”.  

This Shabbat we begin the fourth book of the Torah, Sefer Bemidbar, by reading the first Parsha, Bemidbar. Literally meaning “In the Wilderness”, this fourth book of the Torah resumes the narrative format with B'nai Yisroel making preparations to embark on its journey from Mount Sinai to Eretz Canaan. For the past year, B'nai Yisroel camped out at Har Sinai and listened to Moshe and Aharon teach all the laws concerning Tamei/Tahor –Purity and Impurity, Kodesh and Chol – the Holy and the Mundane, as well as the laws for Korbonot, sacrificial offerings. Before B'nai Yisroel embarks on the remainder of its journey, a census is required. In fact, Parsha Bemidbar consists of three types of a census. The first census counts all men over the age of twenty that come from all the tribes except for the Levites. The second census focuses only upon the Levites. Since the Levi tribe's sole function is to operate and manage the Mishkan, ascertaining the number of workers in the Mishkan suggests the importance of the Mishkan to the everyday life of the B'nai Yisroel. The third census focuses on the organizational placement of each tribe around the Mishkan while traveling. 

The Census that God commands Moshe at the beginning of this fourth book of the Torah is very different than the last census taken. Until now, there had been one Census taken while B’nai Yisroel remained at Sinai and constructed the Mishkan. All the way back in Parsha Ki Tissa, in Sefer Shmot (the Book of Exodus) God had commanded Moshe to count everyone by levying a half-shekel tax. In fact, we are commanded not to count by pointing and counting but rather we would count the number of ½ Shekels collected and that number would then tell us the total number of men twenty years and older. Now God commandsMoshe:  S’u EtRosh Kol Adat Bnai Yisroel L’Mishpechotam L’Veit Avotam Mispar Sheimot  Kol Zachar L’Gulgulotam; Miben Esrim Shana Va’Malah Kol Yotzei Tzavah B’Yisroel Tifkedu Otam….- Take a census of the entire assembly of the Children of Israel according to their families, according to their father’s household, by the number of the names and every male according to their headcount; from twenty years of age an up everyone who goes out to the legion in Israel, you shall count them (Num. 1:2-3)…. Abravanel, the 15th-century Portuguese commentator points out the apparent contradiction in the two types of census:  the first being found in the Sefer Shmot, and the second in Parsha Bemidbar. “Surely this (Bemidbar) is just the opposite of what the Torah had commanded on an earlier occasion (Sefer Shmot Parsha Ki Tissa).” There is Ki Tissah, they poll (a tax) was taken.  “How could the Almighty have commanded them here to number them by their polls?” Abravanel notes the word “Tifekedu Otam” – you shall “account for them” (according to Rashi, “accounting” is a Poll or a levied tax).  Ramban, the 12th-century Spanish commentator and philosopher, points out that Tifkedu expresses visitation, remembrance, and providence.   

   

          Something has happened during these ten weeks of the pandemic. In the beginning, we heard about numbers: number of cases, number on respirators, number of deaths. We watched and listened as those numbers grew and we watched and listened as those numbers were plotted on a graph and we could visualize “going up a curve” and “going down a curve”.  At first, the numbers grew so rapidly, and the pictures from Italy, from Spain, and from New York were jarring.  Now, we have adapted, we have grown accustomed to these number of cases and deaths. During these past few months, the need to count cases and deaths has remained important although the side effect has been an increase in callousness, an increase in de-personalizing the tragedy, and a diminishment of context and PaKaD, accounting.  The conclusion of these news shows puts these numbers and data into a context, an individual’s life.   I think it was a couple of weeks ago, (who can be certain) when the death toll in the United States was at 55,000, that each news show reminded the viewers that the death toll due to Covid19 during these past several months had surpassed 11 years of fighting in the Viet Nam War.  Suddenly, on that particular day, those deaths had a context, those lives had received an accounting and a perspective.  Not only do I look forward to my news shows; I feel compelled to watch or listen to the final minutes and learn about a life well lived so that an individual’s life can be accounted for as well as counted. 

Peace, 

Rav Yitz 

Name, Address And Phone Number, Lord, And Just How Far To Go (Robert Hunter & Jerry Garcia - "West L.A. Fade Away")

Since last week and throughout the current week, our home has been thoroughly divided in a way that seemed unimaginable. Yes, there are the natural divisions within a home: Parents and Children; boys and girls; and sometimes parent against parent. In some U.S. households, those divisions are based upon political affiliation or even ones’ alma mater. However, it never occurred to me that our family would be divided based upon an NBA team. Sure, I grew up a NY Knicks fan, but they have been so bad for so long, I figured there wouldn’t be a sports conflict with my children. I couldn’t imagine that the tension would be between Mother and children. However, with a wife from the Bay Area, and our children being raised here in Toronto, our home is a virtual boiling cauldron of tension, ill will, and all things Toronto Raptor/Golden State Warriors.  As we watch the games, each side cheering loudly, and talking trash; I find myself just enjoying the quality of play. Because basketball was my first sport and played in high school and college, I enjoy watching the team play as a team, each player with a function during a certain possession as well as a specific role throughout the game. I watch and I think back to my father coaching our JCC team. I watch and think about my father reminding me that a pass gets to the destination quicker than dribbling. I watch and think about my father telling me and the rest of the team: “There is no ‘I’ in TEAM”. Everyone on the team has a role. If that role is not executed with efficiency and excellence, then the team’s effectiveness is compromised and the risk of losing games increases. I watch these incredible athletes who are paid enormous sums of money; play selfless ego-less basketball all with one common goal.

This week’s Par shah is Bemidbar. Bemidbar marks the start of the fourth Book of the Torah, Sefer Bemidbar (the Book of Numbers).  If the Book of Leviticus focused upon all the ritual and ethical behavior a community must observe in order for “God to dwell among it”, The Book of Numbers focuses upon something quite different. Sefer Bemidbar consists of lists, lists of names, numbers, and places. The Book begins and ends with a census. The Book begins with B’nai Yisroel still wandering from place to place as they completed their first year free from captivity. As they begin their second year, there will be more narrative and more events. The Book of Numbers concludes with B’nai Yisroel’s temporarily dwelling in one spot for the next 38 years, overlooking the Promised Land.

Parshah Bemidbar begins with God commanding Moshe to count the people. Then God commands Moshe to organize the people according to tribal formation around the Mishkan. Three tribes are in each of the four directions: three in the North, three in the South, three in the East and three in the West.  The tribe of Levi, (the priest) was not counted in this census because it occupied the center of the camp. Instead of the firstborn from other tribes serving in the Mishkan, the Levites became the designated tribe to serve God in the Mishkan. Counting the Levites was the second census. In Parshah Bemidbar, we also read a list of names. These are the designated leaders of each tribe. Every tribe has a place within the camp, every tribe has a flag, and every tribe has a leader. The Parshah concludes with another census, this time it is limited to a particular family within the tribe of Levi. Every tribe had a role. Every tribe had a place. Every tribe had a function. The Midrash Tanchuma Bemidbar 12 explains that when God suggested the arrangements and roles for the tribes, Moshe questioned the idea. “Now there will be disputes between the tribes.” Moshe reasoned that by assigning certain tribes to certain places, other tribes would become envious and grow disenchanted with their place within the camp, relative to the Mishkan. God explained that there was no need to worry. Each tribe’s designated spot was based upon Jacob’s sons’ positioning around Jacob’s coffin. Each tribe had a clear and proper place within the greater community. There was no fighting, no bickering, nor any disenchantment. VaYa’Asu B’nai Yisroel kChol Asher Tzivah Adonai et Moshe, Kein Asu – “The Children of Israel did everything that God commanded Moshe, so did they do” (Num.1:54). Knowing their role or their place had a positive effect. Each tribe had a defined space and specific function that insured the welfare of the community.

Towards the end of the Parsha, the census for the Levite tribe begins. The first family with the Levi tribe to be counted was the Kohatite family: Moshe and Aharon’s family. The Kohatite family was assigned a certain task in regards to the maintenance of the Mishkan.  Remembering what happened to Aharon’s two eldest sons when they inappropriately approached the Mishkan back in Parsha Shemini; clearly, this family bears an inordinate amount of risk to life and limb in regards to its particular responsibilities.  V’Zot Asu Lahem V’Chayu V’Lo Yamutu B’Gishtam et Kodesh Hakodashim, Thus shall you do for them so that they shall live and not die; when they approach the Holy of Holies Aharon U’VaNav YaVo’u  V’Samu Otam Ish Ish Al Avodato v’El Masa’o –, Aharon and his sons shall come and assign them, every man to his work and his burden. (4:19). Rabbi Ovadiah Sforno, an Italian Renaissance commentator explains that each of the Hohatites should be appointed to do a specific task in the breaking down and carrying of the Mishkan. They should be so organized in order to ensure an orderly approach to the Mishkan. Otherwise, they will invariably compete with one another in order to be the first one and someone might get jostled. The jostling could result in someone knocking into the Mishkan thus bringing death upon himself.

            While an entire people stood at Sinai and said Naaseh v Nishma, We will do and we will obey while receiving the Ten Commandments; we learn that every individual counts and every individual has value.  God ordered two censuses. B’nai Yisroel mattered to God; each individual must have had value. Otherwise, God would not have counted. From this, we learn that a community’s strength is only as great as the individuals that comprise that community. We also know that that the person who has been counted must have a sense of self-value or self-worth. Each person counted must have a role or a function within that community. Each individual must have the means to contribute to the community. By reaching out to the individual, recognizing how each contributes to the whole, the larger group benefits.  No, B’nai Yisroel wasn’t trying to win an NBA championship, but Bemidbar reminds the community that each tribe, each family each individual has a role to play in terms of bringing Holiness and God’s presence into the camp. Unfortunately, as long as Toronto and Golden State duel in the NBA championship, mother and children will remain divided and I will wind up doing far more of the household chores.  

Peace,

Rav Yitz

As Well To Count The Angels Dancing On A Pin ( John Barlow & Bob Weir - "Weather Report Suite Part II: Let It Grow")

This week, the President of the United States had visited Saudi Arabia, Israel, and the Vatican. His trip will conclude by attending a meeting with NATO and the G7 in Brussels. His visit to Israel was marked by a historical first. It was the first time that a sitting President ever went to the Kotel (The Western Wall). Yes, President Trump wore a Kippah, slipped a note into one of the many crevices in the Kotel, and he met with the Kotel Rabbi. Actually it was quite a powerful image. At a later point during his time in Israel, he visited the Holocaust Museum known as Yad VaShem.  Yad Vashem not only is Holocaust Museum. It not only offers an explanation of how the systematic destruction of six million Jews and occurred, not only does the museum display artifacts from what the Nazis collected, shoes, glasses etc.; the museum also bears witness. Yad Vashem has managed to make an accounting of 4.5 million of the 6 million. In a sense, Yad Vashem has gone through the painstaking process, and continues to go through the painstaking process of taking a census.

This Shabbat we begin the fourth book of the Torah, Sefer Bemidbar, by reading the first Parsha, Bemidbar. Literally meaning “In the Wilderness”, this fourth book of the Torah resumes the narrative format with B'nai Yisroel preparing to leave the foot of Mount Sinai. For the past year, B'nai Yisroel has essentially camped out at Har Sinai and listened to Moshe and Aharon teach all the laws concerning Tamei/Tahor –Purity and Impurity, Kodesh and Chol – the Holy and the Mundane, as well as the laws for Korbonot, sacrificial offerings. Prior to B'nai Yisroel’s embarking on the remainder of its journey a census is required. In fact, Parsha Bemidbar consists of three types of census. The first census counts all men over the age of twenty that come from all the tribes except for the Levites. The second census focuses only upon the Levites. Since this tribes’ sole function is to operate and manage the Mishkan, ascertaining the number of workers in the Mishkan suggests the importance of the Mishkan to the everyday life of the B'nai Yisroel. The third census focuses upon the organizational placement of each tribe around the Mishkan while traveling.

The Census that God commands Moshe at the beginning of this fourth book of the Torah is very different than the last census taken. Until now there had been one Census taken while B’nai Yisroel was at Sinai, engaged in the construction of the Mishkan. All the way back in Parsha Ki Tissa, in Sefer Shmot (the Book of Exodus) God had commanded Moshe to count everyone by levying a half shekel tax. In fact we are commanded not to count by pointing and counting but rather we would count the number of ½ Shekel collected and that number would then tell us the total number of men twenty years and older. (Ex 30:11-14) Now God commands Moshe S’u Et Rosh Kol Adat Bnai Yisroel L’Mishpechotam L’Veit Avotam Mispar Sheimot  Kol Zachar L’Gulgulotam; Miben Esrim Shana Va’Malah Kol Yotzei Tzavah B’Yisroel Tifkedu Otam….- Take a census of the entire assembly of the Children of Israel according to  their families, according to their father’s household, by number of the names and every male according to their head count; from  twenty years of age an up everyone who goes out to the legion in Israel, you shall count them (Num. 1:2-3)…. Abravanel, the 15^th century Portuguese commentator points out the apparent contradiction in the two types of census:  the first being found in the Sefer Shmot, and the second in Parsha Bemidbar. “Surely this (Bemidbar) is just the opposite of what the Torah had commanded on an earlier occasion (Sefer Shmot Parsha Ki Tissa).” There in Ki Tissah, they poll (a tax) was taken.  “How could the Almighty have commanded them here to number them by their polls?” Abravanel notes the word “Tifekedu Otam” – you shall “account for them” (according to Rashi and “accounting” is a Poll or a levied tax).  Ramban, the 12^th century Spanish commentator and philosopher points out that Tifkedu is an expression of visitation, remembrance and providence. 

              So when the President went through the museum he not only saw a memorial to a vast number of people, he not only saw the how and why such an evil was perpetrated, but he also had a chance to see individuals, names,  with their own lives, their own path and their own destiny cut short by the Shoah. He had an opportunity to express a sense of visitation. He had an opportunity to express remembrance. He had an opportunity to express providence.   Indeed Yad Vashem embodies Ramban’s understanding of PaKaD - accounting. The institution visits the victims and it allows us to visit. The institution serves as a national memory and allows us to remember. The institution is a testament to providence, that is to say, that despite such evil, the holiest, most divine aspects of the human spirit are expressed in the fact that such a museum and other museums like it have been created. Such an accounting, such an experience is more than “amazing”. Hopefully, such an accounting, such an experience is awe inspiring, emotionally powerful and reminds us not only of the evil that has been and can be perpetrated but what is required to eliminate evil and allow goodness to flourish.

Peace,

Rav Yitz