Walk Out Of Any Doorway; Feel Your Way Like The Day Before (Robert Hunter & Phil Lesh "Box of Rain")

            I just spent two weeks in quarantine, after I drove my twenty-year-old daughter to the University of Maryland. While down in my basement, reading books, working out on my elliptical machine, and watching the news as well as assorted Netflix movies, my daughters knew that I was always home and available for them. In the late mornings, our eighteen-year-old daughter would Whatsapp video call me from Israel. She would tell me about her classes her voice filled with excitement her face full of enthusiasm. Later on, in the early part of the afternoon, I would receive a WhatsApp message or video call from our twenty-year-old. If it was a video call, invariably she would be walking across the campus, coming from a class, her physical therapy session, or a store. Always wearing a mask, her voice too was filled with excitement to be on a big-time college campus, excited to be living in an apartment and thankful for schlepping her down to the University of Maryland. Later in the evening, I would send a message to our eldest daughter. I know that she is incredibly busy trying to get her candidate elected to the United States Congress. Usually, she would respond on a video call as well, prefacing our call by informing me that she only has a few minutes to spare because she is so busy. The campaign will be done next week. Although she looks so tired that I worry about her, her voice is also filled with excitement and passion, her face resolute as she guides a campaign to its ultimate goal.  

          This week's Parsha is Lech Lecha. In it, God commands Abram to leave his father, his homeland, and everything he has ever known, and go towards a place that God will show him later. Abram does. He heads down towards Egypt because of a famine. Eventually, Abram leaves Egypt with money, flocks, servants, and wealth. Lot, Abram's nephew, and Abram decide to part ways since each their respective flocks not only become intermingled but their hired hands fight among each other. Abram then fights against several kings in an attempt to protect Lot. Then his wife Sarai, who is barren, tells Abram to make Hagar (the maidservant) the surrogate mother. Abram listens and Hagar has a son named Ishmael. She runs away and then returns. God tells Abram a prophecy. Abram will become the father of a great nation, and that nation will become enslaved for several centuries and then will return to the land that God promised Abram. Then God instructs Abram to circumcise himself, his son Ishmael and all the males of his household. All these events are linked together by the theme of "Lech Lecha" of going, of traveling.

            The Zohar, the rabbinic book of mysticism, comments upon the first verse "Lech Lecha Mei'Artzecha uMimoladtcha, U'mibeit Avicha El Ha'Aretz Acher Areka- Go for yourself from your land, from your relatives, and from your father's house to the land that I will show you (Gen 12:1). Instead of a physical journey, the Zohar explains that Abram was commanded to embark upon a spiritual journey. The soul, while residing in the World to Come, exists in close or proximity to God. Because of the spiritual clarity and intensity revealed there, no free will and no chance for spiritual growth and advancement can occur. Like the angels, the soul in the World to Come is called an Omaid, a standee. In this World, however, we know that a person has Free Will. This means that we all have the opportunity to advance spiritually as long as we remain in this World. The soul in this world is called a Holiach, a walker, someone who goes, much like Abram went.

            Like Abram, we are all commanded to Lech Lecha. Abram walked and traveled, and so did Lot. Yet Abram epitomized the individual who retained his integrity and ideals despite the difficulties of life, and despite the growing cynicism brought on by age. Abram managed to remember that God is the end and everything else is merely a means to that end. However, all the wealth and all the prosperity are not ends in and of itself. Our daughters have left home,  They are making their way. They may have left home but not the value with which they have been raised. They may have left home, but they brought with them the lessons they have learned and applied it to their lives, their studies, and their jobs. They may have left home but wherever they are and whatever they do, they do so with the passion and joy that can only exist when they choose their respective paths. I only hope our son demonstrates the same passion and joy in whatever path he chooses.

Peace,

Rav Yitz 

What Truth Is Proof Against All Lies When Sacred Fails Before Profane (Gerrit Graham & Bob Weir -"Victim Or The Crime")

Prior to Israel and Jews throughout the world observed Yom HaZikaron (Remembrance Day), and Yom Ha’Atzmaut (Israel’s Independence Day) Israelis had to endure rocket fire from Gaza. This wasn’t just a couple of rockets that were shot down by the Iron Dome. This was over two hundred rockets fired over the course of about 36 hours. Schools in Ashkelon and along Israel’s southern border near Gaza were closed. With our daughter in Israel, my wife felt compelled to remind me that our daughter was in the North parts of Israel with her program so I shouldn’t be overly worried. Yet, I did worry. Maybe not so much for my daughter but for YouTube videos that showed Israeli children listening to sirens, running to bomb shelters, and clutching to their parents. I also saw YouTube videos and numerous Palestinian teenage boys standing near the border with Israel hurling slingshots, and trying to float incendiary balloons across the wall. Can I empathize with their frustration? Yes. Can I empathize with their anger? Yes. However as my children point out, and I agree, those angry frustrated Palestinians were aiming their slingshots, and rockets and directing their frustration and hopelessness the wrong way. How do we know this? It was self- evident from all those YouTube videos filmed by the Gazans and Hamas who clearly support and instigate the unrest and the rocket fire. The videos indicate that Hamas rockets were launched from schools, hospitals, apartment buildings and houses of worship.  Videos indicate that the mothers and the daughters, dressed in traditional observant Muslim clothing, remain behind their sons and their brothers, encouraging and supporting their sons and brothers slingshot stones and float incendiary balloons over the wall. When I saw that, any empathy I may have had dried up. I couldn’t imagine my wife and my daughters running behind her son and their brother all the while encouraging and supporting him as he endangered his life and the lives of those around him.  Rather, I could imagine my son’s mother and his three older sisters walking up to him and dragging him out of harms’ way.  I thought about Golda Meir’s words: “Peace will come when the Arabs start to love their children more than they hate us.”  

This Shabbat we read from Parsha Kedoshim. Kedoshim is the plural form of the adjective Kodesh, which means holy.  In this particular case, the antecedent for Kedoshim is Kol Adat B’nai Yisroel – the Entire Assembly of the Children of Israel. All of Israel is Holy, why? As we will read over and over again in a mantra-like fashion, Ki Kadosh Ani Adonai Eloheichem – Because Holy am I, Hashem your God. We are holy because of our sacred relationship to God. Interestingly, the rest of the Parsha does NOT concentrate on the relationship between God and humanity. Instead, the Parsha outlines the moral and ethical behavior that we are commanded to display towards our fellow human being. Keeping in mind that we are all created B’Tzelem Elokim – the Image of God; we are urged to imitate God. We are reminded to treat others as we would treat God.

The plethora of ethical behaviors outlined includes “do not place a stumbling block before the blind”, or “a workers wage shall not remain with you overnight until morning”. Even the Golden Rule, urging us to treat others as we hope to be treated is part of Kedoshim. The great Talmudic Sage Rabbi Hillel, explained to an individual who wanted to learn Torah while standing on one leg that this one rule embodies the essence of Torah “the rest are the details” (Shabbat 31a). V’Ahavta L’Rei’echa K’Mocha – You shall love your fellow human being as yourself (Lev 19:18).  Rabbi Akiva, another Talmudic Sage, explains that this is the fundamental rule of the Torah (Jerusalem Talmud Nedarim 9:4). Rabbi Avraham Yehoshua Heschel explained that this commandment does not mean to love saintly and righteous people – it is impossible NOT to love such people. Rather God commands us to love even people whom it is hard to love. However we do not “love” to our detriment. These ethical statements and the re-iteration of many of the commandments are put into the context of human relationship because it is much easier to see the immediacy and relevance of these commandments in human terms while aspiring to and appealing to the Godliness in each soul.

How different would Gaza, its inhabitants, and Israel be if Gazans sought Kedushah, holiness here on earth rather than in death? How different would Gaza, its inhabitants, and Israel be if Gazan sought Kedushah and understood the words Loving your neighbor as Heschel understood it: even if he is difficult to love? How much poison, how much hate can an organization have that uses its own people for fodder in order to promote despair and death?  How many Gazans need to be enslaved by Hamas to build tunnels? How much money and supplies does Hamas need to for tunnels rather than hospitals, schools, and community centers? How many children need to be poisoned with hate in order to convince them to fight? How many mothers need to be rewarded/bribed with funds in order to allow their children to be “martyred”?  The tragedy is that Hamas and every organization like Hamas have placed a stumbling block in front of the blind. The tragedy for Palestinians in Gaza is not Israel. Rather, the tragedy is that they allowed themselves to be fooled when they voted for Hamas all those years ago. They chose to unholy poison offered by Hamas rather than the nectar of Kedushah and peace with Israel. As tragic as all that is; I find Golda Meir’s words even more tragic: We can forgive [them] for killing our children. We cannot forgive them from forcing us to kill their children.

Peace,

Rav Yitz

Honest To The Point Of Recklessness Self-Centered To The Extreme (Robert Hunter & Jerry Garcia - "Althea)

There is a concept in Judaism called Cheshbon HaNefesh, an accounting of the soul. Cheshbon HaNefesh, similar to analyzing a balance sheet, Cheshbon HaNefesh forces the individual to engage in analysis of “where they are in their lives”. How far astray have they wandered from the most sacred and holy aspects of themselves? How far astray have they wandered from the best version of themselves? It is not a process that leads to a request for forgiveness although it is a process that may lead to an apology. It is not a process that leads to a request for mercy; although it is a process that may inform and direct others to avoid the mistakes that the individual made. It is not a process that generally occurs in public; rather it is a deeply personal and spiritual endeavor.  Last week and this week; it was possible to watch and listen to Michael Cohen as a case study in Cheshbon HaNefesh – a spiritual accounting of the soul. He offered no excuses.  His character flaw made him susceptible to all kinds of temptation, he did many bad things he was going to prison. His character flaw meant that he sacrificed the values and morals that he learned from his parents, he had become untethered to the code and behavior by which he was supposed to live his life. He knew that he had disappointed his family and himself.  He had just made an accounting, and where his misdeeds affected others, he apologized.  After the two days of hearings, it is quite clear that Cohen has become unburdened, spiritually cleansed and ready to do time, without noise, drama, fanfare or a pardon.

            This week's Parsha is Pekudei. It is the last Parsha of Sefer Shmot. The Parsha, in a very matter of fact way, provides us with an accounting of all the material that was used for the Mishkan. The Parsha, in a very matter of fact way, tell us all that Betzalel and Oholiab had done while inspired by God and their art. We derive this idea of "taking stock" from the first Pasuk. Eilah F'kudei Ha'Mishkan Ha'Eidut Asher Pukad Al Pi Moshe Avodat Ha'Leviim - These are the countings of the Tabernacle, the Tabernacle of Testimony, which was reckoned at Moshe's bidding (Ex.38:21). What follows is essentially a ledger of all materials that were used in the Mishkan's construction.  What follows is essentially a ledger of the order in which Betzalel, Oholiab, and B'nai Yisroel used these materials and actually constructed the Mishkan. Why do we need this accounting? We have been reading about the Mishkan for the last four Parshiot. However, it was not until now, when Moshe and B'nai Yisroel were able to look back at the process and see exactly how far along they have come. Think about it. For a lengthy period of time, B'nai Yisroel, as told to us in the Torah, had experienced an individual, communal and spiritual revolution. They watched Ten Plagues destroy Egypt, fled Egypt, and experienced the miracle of the Crossing of the Yam Suf. They witnessed the revelation at Sinai, received the Ten Commandments, panicked and built the Golden Calf. They began the Teshuvah process by bringing a half Shekel as a means of expressing atonement. They willingly brought their precious jewels and raw materials for the construction of the Mishkan. They came together as a community and they successfully constructed "God's dwelling place."

Certainly, there were specific events that we would deem as vitally important, including the actual exodus from Egypt, the Crossing of the Reed Sea, and the Revelation at Sinai. However, in each of these three pivotal moments, B'nai Yisroel behaved as individuals. During each of these three pivotal moments, one could argue that B'nai Yisroel was more reactive than proactive. After the Tenth Plague, following God's direct command, B'nai Yisroel left Egypt. After God opened the Reed Sea, B'nai Yisroel began to cross it. It is the Midrash that explains that B'nai Yisroel took the first steps into the water prior to God's miracle.  The Revelation at Sinai was a more reactive experience than a pro-active one. Even the Golden Calf fiasco could be argued as B'nai Yisroel's response to the fact that Moshe delayed his descent from the mountain. B'nai Yisroel only acts pro-actively when they willingly bring their donations in order to build the Mishkan. Those donations were a proactive expression of their engaging in Teshuva, Repentance.  For this generation, constructing and completing the Mishkan, was perhaps its greatest achievement.  For the time being, they were finally pure of soul and pure of heart. They understood what it meant to be a community, a holy community, and the Mishkan was an expression of that. Therefore when B'nai Yisroel completed this transition to “peoplehood” culminating in the completion of the Mishkan; it makes sense that an accounting of the Mishkan's construction would occur.

  From Moshe's "accounting", we learn something very important about human nature. As individuals, as part of a team and as part of a community; we need to do Cheshbon HaNefesh, an accounting of our souls. While it is certainly important to do Cheshbon HaNefesh at prescribed times with the community (Yom Kippur for example); it is also vital that we engage in this process when we have survived and successfully or unsuccessfully navigated through a transition.  These transitions and changes are not necessarily confined to lifecycle events or the calendar but as a part of life in general; and certainly when about to begin a new and difficult phase of life. Parsha Pekudei reminds us that we must possess the self-awareness to step back and look back at the process and own it, and if it is appropriate, mourn it, celebrate it, or learn from it. The result is that when the time comes for the next project, (The Holy Temple), the next national endeavor (Bnai Yisroel’s entry in to the land of Israel), the next hardship to be faced or the next joyous occasion to celebrate; Cheshbon HaNefesh will lead to thoughtful and correct decisions that are to the benefit of the person and the community.

Peace,

Rav Yitz

They're A Band Beyond Description Like Jehovah's Favourite Choir (John Barlow & Bob Weir - "Playing In The Band")

Our 11th-grade daughter plays on her high school’s volleyball team. This week,   her volleyball postseason tournament which culminated in the championship game took place this week. Forgetting the outcome of the team’s tournament performance; our daughter has grown and matured in a manner that can only occur as a result of participating in a team sport or group activity. I played basketball for my High School and I played two years of college basketball. That experience continues to be an importance influence in how I view my family, my friends, my job, my community and functioning as an observant Jew. We noticed similar changes in each of our children as they participated in a team or in a long term group project. Our volleyball playing daughter has taken greater initiative at home, and at school. Playing volleyball has taught her the importance of teamwork, doing one’s job, putting aside individual accolades for the good of the team, and working hard towards a common goal. I was particularly fascinated when she expressed frustration when a teammate seemed to be a bit lax in their effort in practice, and I was just as fascinated as she expressed frustration when she sensed that some of her teammates didn’t appear to understand that the team was more important than the individual.                

This week’s Parsha is Vayakahel. Following the sin of the Golden Calf and Teshuvah (repentance), B’nai Yisroel begins executing God’s instructions for the Mishkan, the Ark, and the Tent of the Meeting. We recall that when God gave these instructions to Moshe, God started from the middle of the structure (the holiest point of the structure) and worked out towards the outer walls of the structure. God gave instructions beginning with the building of the Aron (the Ark), and concluding with the walls of the Tent of the Meeting. When B’nai Yisroel begins the building process, they begin with walls of the Tent, and then conclude with the altar and finally the Ark. 

After the destructive behavior of worshipping the Golden Calf, B’nai Yisroel comes together and shares a common constructive experience bound by a common goal. Their goal is to complete the construction of the Mishkan. The common experience is their contributions of raw materials. V’Yavo’u  Kol Ish Asher Nasahu Libo V’chol Asher Nadvah Rucho- Every man whose heart inspired him came; and everyone whose spirit motivated him brought the portion of God for the work of the Tent of the Meeting, for all its labor and for the sacred clothing (Ex.35:21). By participating in this constructive process, everyone had an opportunity to repent for the sin of the Golden Calf and for its lack of faith. If viewed as a process, B’nai Yisroel began on the fringes, idolatry, and after repentance, began moving towards the Holy of Holies. First, they built the walls of the Tent of the Meeting, the altar, then the Holy of Holies. For the vast majority, we approach God in a similar way. As we become inspired, we are drawn towards Judaism. As we become motivated, we dedicate a greater portion to God, both in terms of Tzedakah and time. It is very rare when our motivation or dedication comes as a result of a “bolt of lightning” or some existential metaphysical sign or wonder. No, our motivation and dedication is a result of our recognition that there is something missing in our lives. We miss meaning in our lives. We miss contentment in our lives. We miss peace in our lives. Certainly, we can be happy without meaning. Certainly, we can be happy without contentment. Certainly, we can be happy without peace. Why? Happiness is rather fleeting and quite often it is the result of some external factor. Meaning, contentment, and peace are ultimately internally influenced and far less fleeting.  Our movement towards God, our movement towards greater observance, is a series of steps. We don’t begin as a Tzaddik observing all mitzvoth.  Rather, one mitzvah leads to another, learning leads to more learning which eventually leads to doing.

We learn several vital lessons from this Parsha. First, we learn that Judaism requires two parties, God and B’nai Yisroel. Both must exist together in a balanced relationship. When God and Torah become so far out of reach, B’nai Yisroel will become alienated and turn to idolatry, such as the Golden Calf, crass materialism, money or some other type of “God”. When B’nai Yisroel fails to elevate itself in Kedusha, in holiness, then we fail in our dual mission: make our lives more meaningful and spiritual; “be a light among the nations”. However, when we enter into a highly participatory and shared communal experience, such as building the Mishkan, or any project or program that we build, we must sacrifice some of our personal needs for the well-being of the community. Second, we learn that when the community shares a commons sense of purpose, something wonderful happens. We achieve that balance between God and ourselves. The result, of course, is that God will dwell among us. God’s dwelling among us makes our community a little warmer, a little kinder, and more significant. Third, we also learn that the actual construction process requires hard work. B’nai Yisroel, like any team, shared in the task’s difficulty. Greater participation made the experience that much more meaningful. When the experience is more meaningful, then the reward will be greater. What is the reward? The reward is a community that shares simchas (joyous occasions) and tsuris (sad occasions), victories as well as defeats. The reward is that no individual member of the community should ever feel alienated and alone. The reward is a community that strives for growth and improvement. This brings more meaning to the life of the individual, the family, and the community.

Peace,

Rav Yitz