Shaking In The Garden, The Fear Within You Grows (Robert Hunter & Jerry Garcia - "When Push Comes To Shove")

            Nearly four weeks ago, the Jewish people began the Jewish Holiday season. A new year was inaugurated, judgment was handed down, atonement was made, forgiveness was received, and thanks was given and we celebrated. Amid the pattern of eating sleeping and praying was the acknowledgment of cycles and seasons. We began these nearly four weeks during summer and concluded them with autumn in the air. We finished reading the Torah and now begin a new Torah reading cycle. I know that some people find transitions to be difficult, a time of angst, where we leave the familiarity of ”what was” to the anxiety of “what will be”. While we have experienced a transition from summer to fall, from the end of the Torah to the beginning of the Torah, from the conclusion of one year to the start of a new year, we have taken the time to ritualize and celebrate these transitions. Ritualizing transitions can be seasonal, “Spring Training” for example and it can also be developmental, a toddler going through “toilet training”, or a child finishing high school choosing and applying to universities. Well, I am too old to be dealing with a child going through “toilet training”. However, our son, our youngest child, is currently in grade 12. This year, with the conclusion of the Jewish Holidays, the season of visiting University campuses begins. So my son and took a drive and looked at a few campuses outside of Toronto. There will be more visits to campuses, in Montreal, upstate New York, New Jersey, and around Washington D.C. As we walked around those first couple of campuses, I forgot how much I enjoyed being on a University campus.     

           This morning we begin the Torah from the very beginning in Parsha Breishit. We are all familiar with the narrative of this Parsha. The first chapter focuses upon the narrative of creation from God’s perspective. The second chapter focuses upon the narrative of creation from a humankind perspective. The third chapter focuses upon Adam and Chava’s disobedience of God, their obedience to the serpent their partaking of the fruit from the Tree of Knowledge, and the resulting consequences. The fourth chapter focuses upon the family’s growth, sibling rivalry as well as fratricide. The fifth chapter focuses upon ten generations of the family’s genealogy beginning with Adam and Chava and concluding with Noach and his sons. In the sixth chapter, God expresses disappointment with mankind’s behavior and God expresses disappointment in his creation.

          There is a moment after Adam and Chava ate from the Tree of Knowledge, and they realized that they had failed to follow directions. VaTipakachna Einei Shneihem VaYeidu Ki Eirumim Heim – then the eyes of both of them were opened and they realized that they were naked. By eating from the Tree of Knowledge, their eyes opened.  They had become enlightened. They had become “aware” of their existence in context. They were not like other aspects of creation.  Despite this enlightenment and this awareness what do they do? VaYitChabei Ha’Adam V’Ishto Mipnei Adoshem Elokim B’Toch Eitz Hagan – and the man and his wife hid from Hashem God among the trees of the garden.  They tried to lose themselves amid the trees. So when God asks Ayeka – Where are you? God knows where they are. The problem is that they do not know where they are. They don’t answer the question.  Et Kolecha Shamati BaGan VaIra Ki Eirom Anochi VaEichavei – I heard the sound of You in the garden and I was afraid because I am naked, so I hid. This answers the question of why did you hide? But the answer to “where are you” is simple. It is an answer that more spiritually mature and aware people will offer. The answer to the question “where are you?” is “here”.   However, the answer “here” assumes that one knows where they were before arriving “here”. On a deeper level, answering “here” suggests that one has arrived at a final destination or at a point along the journey. Such an answer suggests that the person is not so lost. Perhaps the answer to the question “where are you?” is  “I am here now,”. The answer could even be, “I don’ know”. All these answers suggest “enlightenment”.  If Adam is enlightened because he ate from the Tree of Knowledge, Adam’s response is disturbing. He is not as enlightened as his descendent Avraham who will respond “Hineini -Here I am”. Nor is he enlightened to know that he is lost. To be lost suggests at least knowing the destination but not knowing how to get there. Adam can’t answer the question because he doesn’t know where he is going nor does he know from where he comes. He only knows that he is naked and without purpose. 

          As our son walked around the campuses, I could see both a sense of excitement and trepidation in his eyes. We acknowledged these seemingly contradictory feelings, and he understood that it was perfectly normal to be excited by the future and as well as be a bit nervous. Our son also understood where he was coming from, a home, a family, and a community that stressed the importance of higher education. He also realizes that he has intellectual interests as well as career interests all of which are predicated upon attending University. So, where is our son? He is “here”, exactly where is supposed to be in this transitional time, laying the groundwork, and preparing to eventually be “there”.  I find it very reassuring and comforting in the seasonality and developmental transitions.

Peace,
Rav Yitz 

If Mercy's In Business, I Wish It For You (Robert Hunter & Mickey Hart- "Fire On The Mountain")

           A not so new term has, once again, regained popularity this week during the Senate confirmation hearings of Amy Coney Barrett to replace the late Justice Ruth Bader Ginsburg on the U.S. Supreme court.  This "not so new term" was ascribed to the late Justice Scalia and now it is used to describe his disciple. The term is “originalism”. The term describes a legal philosophy for interpreting the Constitution and law. Originalism looks at the intention of the ‘Founding Father” while writing the Constitution. In this school of thought, no legal decision would be rendered without a painstaking assessment of “original intention”. You know what’s so interesting about the “Founding Fathers”, and the basis of their  “original intention”, the foundations of their “moral code”, and their education? As Christians, they were all familiar with the New Testament. However, they also understood The Old Testament, Torah,  Neviim (Prophets), and Ketuvim (Writings)-TaNaCh. Many could read the Torah in its “original” Hebrew. As I watched and listened, I couldn't help but think that for the past six weeks, the Jewish People have been dealing with God as a Judge. As we marked the conclusion of the Jewish Holidays, we were keenly aware that the Jewish People begin another cycle of Torah reading.  Right there in the story of Creation, we learn the two fundamental qualities that a Judge must possess in order to judge.  For all those “originalists”, I suggest that they read the comment by Rashi (the great 11th century French commentator) on the two terms that refers to God. In Chapter One the Torah refers to God as “Elokim” -God's Judging aspect and in Chapter Two the Torah refers to God as  Hashem (Yod Keh Vav Key) -God Merciful aspect. 

          This week’s Parsha is Breishit. It is the first Parsha of the first Book of the Torah. For all intents and purposes, it is the beginning of the Torah. In Breishit, we read the story of Creation, (The Beginning); Adam and Chava’s banishment from Paradise (Gan Eden), and the fratricide of Cain and Abel. We begin however with God. God is the Creator, the ultimate power. If knowledge is power, then God is the ultimate source of knowledge. We accept this as part of our Jewish theology. God is all-knowing and all-powerful. We read the words: V’yivrah Elohim et Ha’Adam b’Tzalmo, B’Tzelem Elohim Barah Oto Zachar u’Nekeivah Barah Otam. “And God created man in His own image. In the image of God, He created him; male and female He created them. (1:27). The question, therefore, is: What is the image of God? Obviously part of that image is the power to create, the power to create life. We surmise this because, in the next verse, God commands Adam and Chava to be fruitful and multiply, to create life just like God had created. Another image of God is Power. God’s purpose in creating humanity was that they “should have dominion over the fish of the sea and over the fowl of the air and over the cattle, and overall the earth…” (1:26) In today’s vernacular “dominion” is Power. However the ability to create, and the ability to exercise power sagaciously, and judiciously, requires IQ and EQ – intellectual intelligence and emotional intelligence. Perhaps that is our greatest gift. We have the ability to learn, to reason, to discern between right and wrong. We also have the ability to empathize.  Exercising both allows us to expresses our Holiness and demonstrate that we are created in God’s image.

In the Babylonian Talmudic tractate entitled Chagigah (14b), there is an Aggadah, a legend, which illustrates the notion that attaining knowledge and understanding how to attain knowledge is a holy endeavor. Four of the leading sages of their generation entered PaRDes (literally the “orchard” or Paradise). They were Ben Assai, Ben Zoma, Elisha ben Abuyah, and Rabbi Akiva. They entered PaRDeS and came into contact with pure power, pure knowledge, and complete perfection. They came into contact with God. As a result, one sage died immediately. One sage went insane, one became a heretic, and was referred to as Acher (the other), by the rest of the Talmudic Sages. Only Rabbi Akiva emerged unscathed. The commentators of this Aggadah explain that PaRDeS is an acronym for four methods of Torah inquiry: P’shat (the simple literal meaning), Remez (understanding the meaning based upon hint and intimation), Drash (derive meaning based upon interpretation), and Sod( deriving meaning based upon uncovering secret meanings). Imagine that? Our tradition explains that Paradise is achieved through Torah study and deriving meaning in four different ways. Relying on any one way will limit intellectual and spiritual growth. However incorporating each aspect, and understanding when to utilize one more than the other or how much of each aspect to use in order to determine meaning is what allowed Rabbi Akiva to leave PaRDeS unscathed. In a sense our sages are absolutely correct, PaRDeS is studying Torah for the sake of intellectual and emotional growth and enlightenment so that one can judge and empathize. 

          The attainment of knowledge and Truth is a Godly endeavor. The use of such knowledge judiciously, wisely, and empathetically for creative purposes represents the notion that we are indeed created in God’s image. Not only is knowledge power, but understanding how to attain and use that knowledge and empathy is the key to a spiritually enlightened life. Certainly, Judge Barrett has a deep sense of the importance of a spiritually meaningful life. No, I don’t expect Judge Barret to read her translation of the “Original” Torah the same way as I do. However, I think of myself as a bit of an Originalist. However, like the Rabbinic tradition I come from, The Talmudic Sages understood that the beauty of “Originalism” was based upon rules of interpretation and for the text and law to remain cerebral, and a living organism that remains meaningful, then perhaps she ought to rethink the understanding of “originalism”.  But what do I know, I’m just a Rabbi.

Peace,

Rav Yitz

Paradise Waits, On The Crest Of A Wave Her Angels In Flame (Robert Hunter & Jerry Garcia - Help Is On The Way)

           With the conclusion of the Chagim, my son and I immediately took down our Sukkah and put everything away. I packed up and began the long drive to New Jersey. The plan was to pick up our daughter and take visit a few universities. Over the course of two days, we drove through two states and visited two large campuses, one in New Jersey and one in New York state. We will visit a few Ontario schools over the next few weeks. Meanwhile, as we toured these two large university campuses, I was struck by the idyllic setting. The weather was beautiful, sunny around 15-20 C or 60-70 F. The foliage was spectacular, and the views inspiringly beautiful in these idyllic settings. Our daughter walked around, asked questions of a friend who led us around and seemed genuinely comfortable on a campus. We visited a variety of points of interest. Ironically, as we walked around, I thought about how much I missed studying at university. As I walked with our daughter, I realized that I missed the Idyllic setting of a university campus.
           This week’s Parsha is Breishit. It is the first parsha of the first Book of the Torah. For all intents and purposes, it is the beginning of the Torah. In Breishit, we read the story of Creation, (The Beginning); Adam and Chava’s banishment from Paradise (Gan Eden), and the fratricide of Cain and Abel. We begin however with God. God is the Creator, the ultimate power. If knowledge is power, then God is the ultimate source of knowledge. We accept this as part of our Jewish theology. God is all-knowing and all powerful. We read the words: V’yivrah Elohim et Ha’Adam b’Tzalmo, B’Tzelem Elohim Barah Oto Zachar u’Nekeivah Barah Otam. “And God created man in His own image. In the image of God, He created him; male and female He created them. (1:27). The question, therefore, is: What is the image of God? Obviously part of that image is the power to create, the power to create life. We surmise this because, in the next verse, God commands Adam and Chava to be fruitful and multiply, to create life just like God had created. Another image of God is Power. God’s purpose in creating humanity was that they “should have dominion over the fish of the sea and over the fowl of the air and over the cattle, and over all the earth…” (1:26) In today’s vernacular “dominion” is Power. However the ability to create, and the ability to exercise power sagaciously, and judiciously, necessitates the attainment of knowledge. Perhaps that is our greatest gift. We have the ability to learn, to reason, to discern between right and wrong. To do so expresses our faith in God, re-affirms that, indeed, we are created in God’s image, and we possess an aspect of Holiness.
           In the Babylonian Talmud, Tractate Chagigah (14b), there is an Aggadah, a Rabbinic legend, which illustrates the notion that attaining knowledge and understanding how to attain knowledge is a holy endeavor. Four of the leading sages of their generation entered an idyllic setting called PaRDes (literally the “orchard” or Paradise). They were Ben Assai, Ben Zoma, Elisha ben Abuyah, and Rabbi Akiva. They entered PaRDeS and came into contact with the pure power, pure knowledge and complete perfection. They came into contact with God. As a result, one sage died immediately. One sage went insane, one became a heretic, and was referred to as Acher (the other), by the rest of the Talmudic Sages. Only Rabbi Akiva emerged unscathed. The commentators of this Aggadah explain that PaRDeS is an acronym for four methods of Torah inquiry: P’shat (the simple literal meaning), Remez (understanding the meaning based upon hint and intimation), Drash (derive meaning based upon interpretation), and Sod( deriving meaning based upon uncovering secret meanings). Imagine that? Our tradition explains that Paradise, an idyllic setting, is achieved through Torah study and deriving meaning in four different ways. Relying on any one way will limit intellectual and spiritual growth. However incorporating each aspect, and understanding when to utilize one more than the other or how much of each aspect to use in order to determine meaning is what allowed Rabbi Akiva to leave PaRDeS unscathed. In a sense our sages are absolutely correct, PaRDeS is studying Torah for the sake of intellectual and spiritual growth and enlightenment.
           The attainment of knowledge and Truth is a Godly endeavor. The use of such knowledge judiciously and wisely for creative purposes represents the notion that we are indeed created in God’s image. Not only is knowledge power, but understanding how to attain and use that knowledge is also the key to a spiritually enlightened life. No, I am not returning to University any time soon. but as I watched my daughter walk on these University campuses, asking questions and noticing her genuine excitement and curiosity, I hope she will eventually appreciate the opportunity of spending the next few years studying in her version of an academic Paradise.
Peace,
Rav Yitz

Don't Waste Your Breath To Save Your Face When You Have Done Your Best (Robert Hunter & Jerry Garcia - "Built to Last")

As the Jewish Holidays drew on Tuesday night, my son and I settled in to watch our beloved Yankees play the Houston Astros in a one game playoff.  Not that I held out much hope as I knew that my team was deeply flawed. Certainly I hoped that they would win, but I knew that their flaws were going to be too much to overcome a pitcher whom they faced twice during the regular season and had not scored a run. I hoped the Yankee pitcher would be terrific and that they would breakthrough for one run.  As my son and I watched, we collectively exhaled in relief as the Yankee pitcher got through the first inning without allowing a run. But in the second inning the Houston player hit a towering home run.  A couple of innings later another Houston player hit a home run. We knew that the season was over, there was no way our team could overcome a two run deficit against the Houston pitcher. As we watched the replay of each home run, I was intrigued by the location of the pitch. Home plate is 17 inches across. When the Yankee pitcher gave up the two home runs; he missed his target by an inch or two  so that a pitch that was supposed to be in on the outside part of the plate didn’t quite break enough and arrived at a point about 15 1/5 inches across the plate instead of the desired 17 inches. Then the bat made contact with the ball right on the “sweet spot” of the bat. If the hitter struck the ball a ¼ inch on top of the ball, then it is just a ground ball. If the bat made contact ¼ inch under the ball then it is a fly ball, but not a home run.  The difference between a well located pitch and poorly located pitch is less than 2 inches.  The difference between contact points of the bat to the ball is perhaps a half an inch. The old sports adage is true, “it is a game of inches”. 

This morning we begin the Torah from the very beginning in Parsha Breishit. We are all familiar with the narrative of this Parsha. The first chapter focuses upon the narrative of creation from God’s perspective. The second chapter focuses upon the narrative of creation from a humankind perspective. The third chapter focuses upon Adam and Chava’s disobedience of God, their obedience to the serpent their partaking of the fruit from the Tree of Knowledge and the resulting consequences. The Fourth chapter focuses upon the family’s growth, sibling rivalry as well as fratricide. The fifth chapter focuses upon ten generations of the family’s genealogy beginning with Adam and Chava and concluding with Noach and his sons. In the sixth chapter, God expresses disappointment with mankind’s behavior and God expresses disappointment in his creation. Emcha Et Ha’Adam Asher Barati  Mei’al Pnai Ha’Adamah – I will blot out mankind whom I have created from the face of the ground (Gen. 6:7).

As we read through Breishit, we learn that names are important and they have meaning. Adam, the first man, is given that name because he comes from Adama – the ground – a reference to the 2^nd chapter of the Creation story. Chava (Eve in English) is given her name because after she is a source of life Chaya. Cain receives his name because Kaniti Ish et Adoshem- I have acquired a man with Hashem. Cain suggest the idea of acquisition.  However there is no reason offered for Adam and Chava’s second son Abel (Haval).  In Hebrew the literal meaning of Haval is “breath” or “vapor”.  So when you blow onto your glasses immediately before wiping them clean, that breath is Haval. If you didn’t wipe it away, it would just disappear into thin air. Indeed, Haval is a very fragile, temporary wisp of thing. Yet Haval is evidence of life, and the fact that God breathe life into Adam, suggests that the distance between life and death, the fragility of life is truly Haval- a thin breath. Sadly, we know what happens to Abel; his brother Cain (the acquirer) will murder Abel as he wants to acquire God’s blessing.  The distinction between Abel and Cain between the the Yetzer Hatov (the Good Inclination) and the Yetzer HaRah (the Evil Inclination)  is literally like the vapor from ones’ breath; yet within that breath we have the ability to see that very subtle demarcation between both inclination.  

    Peace,
                    Rav Yitz