Standing On The Moon, Where Talk Is Cheap And Vision True (Robert Hunter & Jerry Garcia - "Standing On The Moon")

           Tom Friedman, in an Op-Ed piece from April 3rd, described the war in Ukraine as a world war:  World War Wired. He maintains that anyone with a cell phone and internet access can watch the war, and bear witness to the atrocities and war crimes being committed by Russian soldiers and Putin.  While the whole world and any Russian with a VPN can see what is happening in Ukraine, Putin remains incredibly popular in Russia and especially outside of Moscow and St. Petersburg. Thanks to a campaign and a steady diet of misinformation over all media outlets for decades, Putin is even more popular in rural areas and among the older generations of Russians.  If the rural communities tend to be far more isolated and have less access to mass media, or social media, then how did Putin’s decades-long and current misinformation campaign gain credence to rural, isolated communities and older Russians?  The answer seems as obvious as it is profound. People talk, people share ideas, people share information and people share what they hear whether it is true or not. 

          This Shabbat, because it immediately precedes Pesach, is known as Shabbat HaGadol - The Great Shabbat.  The weekly Torah Portion is Parsha Metzorah. Parsha Metzorah discusses the laws for Tamei/ Tahor (Purity & Impurity) as it affects human beings, and it is a continuation of last week’s Parsha, Tazria. We continue to learn intricate details concerning how an individual becomes ritually purified, his/her reentrance into the camp, and the prominent role of the Kohen Gadol in ascribing a spiritual treatment for a physical expression of a spiritual problem. Besides discussing the laws of the Metzorah, the laws of one who suffers from this skin ailment, the Parsha also confronts the issues of the Metzorah spreading to a house and the method by which that impurity is removed from the house. The second half of the Parsha concentrates on the laws of Taharah Mishpachah, the laws of family purity.

        When Tzaraat is discovered on an individual, he or she would go to the Kohen Gadol, the High Priest, and undergo an examination. However if the Tzaarat spreads beyond the individual and pollutes the home: U’Vah Asher Lo HaBayit V’Higid LaKohen Leimor- “K’Negah NiReH Li BaBayit” – And he that owns the house shall come and tell the priest saying: It seems to me there is as it were a plague in the house. (Lev. 14:35) Even if the individual sees the Tzaarat, sees the impurity, knows that it is Tzaarat, the individual cannot and must not say that “It is a plague in the house,” but rather K’Negah literally “It is like a plague”. Rashi explains that “even if the individual is learned and has no doubt as to the nature of the plague, he must not utter a definitive judgment, but merely declare “it seems”.  On the surface Rashi’s comment appears to be focused upon the issue of “Purity and Impurity”, and reminding us that the authority to decide and declare Purity and Impurity rests solely upon the High Priest. The MaHaRaL of Prague (Rabbi Yehuda Loew of Prague 1525-1609) takes the lesson a step further. “Since it is but the priest who establishes the Nega (the plague and its legal implications); anyone else would not be speaking the truth.” Therefore K’Negah”- it is like a plague, and must therefore be treated and dealt with as if it was the plague.

          Here in this simple statement “K’Negah” –It seems to be a plague”, we address a health issue. We recognize the potential damage that Lashon HaRah has done. “K’Negah” – it seems like a plague is the Kohen’s diagnosis;  and once diagnosed,  the Kohen can treat the patient. We quarantine the individual/individuals in order to prevent the spread of something that looks like a plague. People who engage in  Lashon HaRah, -  Slanderous/Evil/Malicious speech, people who spread lies and misinformation, have continued enabling and supporting an authoritarian leader and his war crimes. Putin understands that speech, the simple act of people speaking to people still remains the most efficient way to pass along misinformation and alternative facts. With Pesach approaching, ChaZaL, the Rabbinic Sages also understood the significance of speech,  the simple act of people speaking to people. Is it any wonder that the most important commandment of the Seder is to tell the story of the Exodus, and tell the story of freedom? Maybe the Sages understood what Putin cannot understand. Eventually, the story of freedom will crush the misinformation and suppression relied upon by authoritarian leaders.

Peace,
Rav Yitz

Standing On The Moon, Where Talk Is Cheap And Vision True (Robert Hunter & Jerry Garcia - "Standing On The Moon")

For the past few months, as our Canadian friends watch coverage of the Presidential Campaign, and, needless to say they can’t believe what they watch and what they hear. Forget trying to explain primaries, delegates, conventions or anything else. They are amazed by what comes out of the candidates’ mouth. They are amazed at the personal insults that are hurled back and forth. Our children, since they are the “resident Americans” in the school also are frequently asked by their friends about the Presidential campaign, about Trump, Cruz, Sanders and Clinton and all the insults and all the hyperbole and all the gossip, rumor and hearsay that is bandied about in the respective campaigns. Admittedly, it is rather embarrassing to listen to what these people say about each other, or in the case of Trump and Cruz, what they say about each other’s wives. Theoretically it is important to discuss differences in policy, judgment and temperament.   As the candidates campaign just across Lake Ontario in New York State, unfortunately the reality is very different. Rather than an intelligent discussion, we are exposed to gossip, rumors, half- truths hyperbole and Lashon Hara. When asked about another candidate, we are told that they are unqualified, dangerous, threatens the fabric of life. A more novel approach would be for the candidate who is asked about another candidate to simply say “I don’t know”. Such an answer would demonstrated self-control, humility and probably a lot of wisdom.

This Shabbat we read from Parsha Metzorah. The discussion and laws for Tamei/ Tahor (Purity & Impurity) as it affects human beings is continued from last week’s Parsha, Tazria. We continue to learn intricate details concerning how an individual becomes ritually purified, his/her reentrance into the camp, and the prominent role of the Kohen Gadol in ascribing a spiritual treatment for a physical expression of a spiritual problem. Besides discussing the laws of the Metzorah, the laws of one who suffers from this skin ailment, the Parsha also confronts the issues of the Metzorah spreading to a house and the method by which that impurity is removed from the house. The second half of the Parsha concentrates on the laws of Taharah Mishpachah, the laws of family purity.

          When Tzaraat is discovered on an individual, he or she would go to the Kohen Gadol, the High Priest, and undergo and examination. However if the Tzaarat spreads beyond the individual and pollutes the home: U’Vah Asher Lo HaBayit V’Higid LaKohen Leimor- “K’Negah NiReH Li BaBayit” – And he that owns the house shall come and tell the priest saying: It seems to me there is as it were a plague in the house. (Lev. 14:35) Even if the individual sees the Tzaarat, sees the impurity, knows that it is Tzaarat, the individual cannot and must not say that “It is plague in the house,” but rather K’Negah literally “It is like a plague”. Rashi explains that “even if the individual is learned and has no doubt as to the nature of the plague, he must not utter a definitive judgment, but merely declare “it seems”.  On the surface Rashi’s comment appears to be focused upon the issue of “Purity and Impurity”, and reminding us that the authority to decide and declare Purity and Impurity rests solely upon the High Priest.  The Talmud in Tractate Brachot 4a teaches: I have learned from my Masters that the wording is not associated with the definition of purity and impurity. Rather, it serves as a moral lesson, i.e., even in the event of certainty about an impurity, one should declare it as doubtful. Thus our Sages have stated, “Teach your tongue to say ‘I do not know’ “. The MaHaRaL of Prague (Rabbi Yehuda Loew of Prague 1525-1609) takes the lesson a step further. “Since it is but the priest who establishes the Nega (the plague and its legal implications); he would not be speaking the truth.” If that individual is not speaking the truth, then he is speaking Lashon HaRa.

Here in this simple statement “K’Negah” –It seems to be a plague” is simplest and most effective way to deal with Lashon HaRa- acknowledge that we “don’t know” for sure, and that we are not necessarily as authoritative as we think we are.  While I realize a candidate saying “I don’t know” might indicate a sense of weakness or lack of knowledge; “I don’t know, ask the other guy” might also be a sign of empowerment. Rather than sinking to the level of the press, and contributing to an otherwise nasty environment, “I don’t know, ask the other guy”, suggests self-discipline, thoughtfulness, and a dignity that the office of the President deserves.

Peace,

Rav Yitz

           

Now I Don't Know But I Was Told In The Heat Of The Sun A Man Died Of Cold (Robert Hunter & Jerry Garcia "New Speedway Boogie")

Our children came home from school saying that they had “big news”. I thought that we were going to tell me and my wife that they were such extraordinary students that they going to skip a grade.  I was wrong. The big news was that one of the administrators was leaving in two weeks and taking another job.  After their statement came a series of questions. Some of the questions were asked by my wife, and some were asked by each of our children. I didn’t ask any questions.  As they kept asking questions and offering answers,  I just listened. Finally after  a particular answer that clearly was not based upon any fact but rather rumor and assumption, I asked one question. “How do you know?” The entire conversation now changed. Rather than focusing on gossip, rumor and hearsay, our kids were force to acknowledge that their answers were not based upon facts but rather rumor gossip and hearsay.  Yet for 30 minutes or so, they spoke quite authoritatively about this particular issue. As I kept pushing our children to acknowledge the fact that they really didn’t know, I had a flashback to my childhood and my father doing the same to me: teaching me to acknowledge and say “I don’t know.” Finally after several minutes my kids started to understand my question and my message.  Rather than repeating rumor, gossip and hearsay, the Lashon Hara, as authoritative and conclusive facts, have some humility and acknowledge the fact that “you don’t know.”

This Shabbat we read from Parsha Metzorah. The discussion and laws for Tamei/ Tahor (Purity & Impurity) as it affects human beings is continued from last week’s Parsha, Tazria. We continue to learn intricate details concerning how an individual becomes ritually purified, his/her re entrance into the camp, and the prominent role of the Kohen Gadol in ascribing a spiritual treatment for a physical expression of a spiritual problem. Besides discussing the laws of the Metzorah, the laws of one who suffers from this skin ailment, the Parsha also confronts the issues of the Metzorah spreading to a house and the method by which that impurity is removed from the house. The second half of the Parsha concentrates on the laws of Taharah Mishpachah, the laws of family purity.

          When Tzaraat is discovered on an individual, he or she would go to the Kohen Gadol, the High Priest, and undergo and examination. However if the Tzaarat spreads beyond the individual and pollutes the home: U’Vah Asher Lo HaBayit V’Higid LaKohen Leimor- “K’Negah NiReH Li BaBayit” – And he that owns the house shall come and tell the priest saying: It seems to me there is as it were a plague in the house. (Lev. 14:35) Even if the individual sees the Tzaarat, sees the impurity, knows that it is Tzaarat, the individual cannot and must not say that “It is plague in the house,” but rather K’Negah literally “It is like a plague”. Rashi, (the 11century French commentator) explains that “even if the individual is learned and has no doubt as to the nature of the plague, he must not utter a definitive judgment, but merely declare “it seems”.  On the surface Rashi’s comment appears to be focused upon the issue of “Purity and Impurity”, and reminding us that the authority to decide and declare Purity and Impurity rests solely upon the High Priest.  The Talmud in Tractate Brachot 4a teaches: I have learned from my Masters that the wording is not associated with the definition of purity and impurity. Rather, it serves as a moral lesson, i.e., even in the event of certainty about an impurity, one should declare it as doubtful. Thus our Sages have stated, “Teach your tongue to say ‘I do not know’ “. The MaHaRaL of Prague (Rabbi Yehuda Loew of Prague 1525-1609) takes the lesson a step further. “Since it is but the priest who establishes the Nega (the plague and its legal implications); he would not be speaking the truth.” If that individual is not speaking the truth, then he is speaking Lashon HaRa.

Here in this simple statement “K’Negah” –It seems to be a plague” is simplest and most effective way to deal with Lashon HaRa- acknowledge that we “don’t know” for sure, and that we are not necessarily as authoritative as we think we are. Our kids struggled with this idea because they thought that “not knowing” means you “out of the loop”, or that you are not prepared or worse, that you don’t know the answer. Now they appreciate the importance of being able to respond with “I am not sure, but I think…” or “I don’t know but I will find out…” as much more responsible and diminishes the severity of gossip and rumor.

Peace,

Rav Yitz

So Let Us Not Talk Falsely Now, The Hour Is Getting Late (Bob Dylan -"All Along the Watchtower")

I am always amazed at the difference between sons and daughters. Besides the obvious differences, I am even more amazed at the social relationships that pre-adolescent and adolescent boys have with each other and the social relationships that pre-adolescent and adolescent girls have with each other. Boys are much more physically oriented. The conflicts are more physically oriented and even the way hurt feelings are dealt with and ultimately resolved are more physically oriented. When I ask my son about school; rarely do I receive an answer that is academically oriented. More often than not I hear about the latest confrontation, the latest wrestling match, or who beat whom in a fight. Honestly, sometimes I think my son is like a Jewish Don King, always promoting a fight, booking a fight or selling tickets to the fight.  When I ask my daughter about school, I usually hear about the latest insults or rumors spread about some classmate, how the classmate was upset, how the rumors weren’t true but the person who started the rumor had it in for the other girl. Frankly, after about five minutes of this my eyes begin to dim, my mind begins to wander off into current events, news stories, who is pitching for the Yankees tonight, or if the Rangers will make it out of the first round of the NHL playoffs. Just before I completely emotionally and intellectually depart from my daughters monologue, I politely interrupt and ask her if this is Lashon HaRah –Speaking ill of another. I quickly add that if it is, I do not want to hear about it and my daughter should refrain from telling me about it. Recently one of my daughters was in the throes of some serious gossiping stopped cold and began expressing empathy for the girl about whom the rumor of the week spread. She asked if there was anything she could do. “Ahhhh” I thought to myself, “a teachable and parental moment”.  I told her the famous story from the Talmud.

One man spread a rumor about another. He later felt regret, and went to the rabbi to ask how to make amends. “Go to the store and buy a bag of seeds,” said the rabbi, “then go to a big open field and scatter the seeds into the wind. Do so and report back to me in a week.” The man did as he was told, and came back the next week to find out what to do next. “Now,” said the rabbi, “go back to the field and pick up all the seeds.” “But,” protested the man, “those seeds have scattered far and wide!"I’ll never find them all. Many have even already taken root!” “Exactly,” explained the rabbi. “Now you understand. When we speak badly about another person, the effect is far and wide. And it is damage that can never be fully undone.” Gossip, Lashon HaRah, kills. It kills the subject, the listener as well as the speaker.

This week’s parshah is the combined parshiot of Tazria and Metzora. In keeping with the Levitical theme of Kedushah, holiness, these parshiot teach us the Kedushah diminishes when touched by death, either physical or spiritual. When blood is lost, especially during childbirth, the woman has been touched by death and must become spiritually touched by life. She must enter into Mayim Chayim, living waters, the Mikveh. When a person has gossiped, or found evil in a name, Motzi Shem Rah, that person has touched death. Leprosy is merely a physical manifestation of that spiritual death.For the Talmudic Sages, the name of the Parsha, Metzorah serves as an acronym for Motzi shem Rah. Hence, they were able to connect laws of purity and impurity to something that we could all relate to.

The idea that speech carries this kind of power was a revolutionary concept in biblical times. For modern societies, this is still a revolutionary concept. How many of us grew up with the adage that “Sticks and stones can break my bones but names can never hurt me!” Judaism teaches just the opposite. Mankind has the power to create; mankind has the power to destroy. We create books, we can destroy books, we create human life, we can extinguish human life, we can build esteem through our words and we can slander and defame with our words. Names can hurt; names can destroy.

There are many ways to build a community. If we are Spartans, we built our community upon the ideals of service to the army/state, and conquest of foreign lands. If we are Athenians we built our community upon the ideals of art and philosophy. If we are the Soviets we built it upon the ideals of the totalitarian of the state. If we are Americans we build our community upon the ideals of capitalism, and if we are Canadians we build our community upon the ideals of capitalism with a large social safety net. Only the Jewish community, the ideal Jewish community as espoused in the book of Leviticus is built upon the ideals of holiness. Here in Parsha Tazria/Metzora, we learn holiness is directly related to how we treat others as well as how we treat God. The community becomes holy; that is, God remains dwelling among us when we treat those created in God’s image as holy. We don’t spread rumors and speak ill of others let alone to do so to elevate one’s own ego or personal agenda. It creates divisiveness in a community. It breeds mistrust and spawns contempt. Lashon HaRah is an affront to God because it damages the divine spark that God placed within all of us.

Every day we are confronted by Lashon Harah. We hear it on the news. We are confronted by it when we are “hanging out” with our friends. We even engage in it. Most likely we have been subjects of it as well. Think how holy, how warm and how safe would this or any community be if Lashon HaRah did not exist? No one would have anything to be concerned about. Everyone would know and certainly appreciate that they would be judged favorably. Everyone would enjoy the benefit of the doubt as opposed to the assumptions that follow rumors. Sadly, for some of us it would mean not talking as much since for some of us Lashon HaRah is what we do.  So is such a community an ideal that only exists in the perfect world? Probably, but it his human nature to strive towards perfection. Lashon Harah can be achieved; it just requires a steadfast commitment and resolute awareness that we do indeed possess great power. We have the power to hurt others. We have the power to hurt others with our words. We also have the power to trust, to grant the benefit of the doubt and when we are hurt we confront those who hurt us as opposed to involving a third party.

Needless to say when I remind my daughters of that story or better yet, when they realize how easy it is to contribute to Lashon HaRah, they stop in their tracks. I can return to the conversation and listen as they tell me about what they learned in school rather than the rumors that floated around the school.

Peace

Rav Yitz