Bite The Hand, Bite The Hand That Bakes Your Bread (Robert Hunter & Jerry Garcia - "Foolish Heart")

One of my most favorite moments as a parent occurs when modern life offers the same self- evident truths that our ancestors understood centuries before. Among the more ignorant comments made recently came from President Trump’s son Don Jr. when compared his father’s border wall to zoo fence that prevents animals from leave their designated areas. Ana Navarro, a Republican strategist appeared and on CNN’s "Cuomo Prime Time" on January 10^th. She proceeded to offer her insight into Don Jr.’s recent troubling and perhaps controversial remark as another attempt to hold on to the fame of his father and have some level of relevancy. “This is an entitled, rich, spoiled little brat whose only call to fame is being his daddy’s son, who hasn’t built anything of his own, who hasn’t done anything of his own,” she said. Rabbi Levi, in the Midrash Tanchuma also talks about a spoiled brat: “A child is riding on his father’s shoulders. When the child sees something he wants, he asks for it. His father gets it for him. This happens again and again. They encounter a person approaching from the opposite direction, and the child asks the stranger, ‘Have you seen my father?’ The father responds incredulously, “You ride on my shoulders and everything you want I get you, yet you ask, ‘Have you seen my father?’ The father then takes the child down from his shoulders and a dog comes and bites the child.”

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

However immediately following these songs of praise, B’nai Yisroel begins another kind of singing. Instead of songs of joy and praise, known as singing, there are songs of discontent and complaint, known as whining. No sooner does B’nai Yisroel cross the Yam Suf and sing Oz Yashir Moshe, then they complain about the lack of good water. Moshe puts a tree into the water and it becomes sweet (15:25-26). They whine about the lack of food. God provides the manna from Heaven (16:6-8,16-36). They complain about the lack of meat. God provides them with quail (16:13). They complained about the lack of water upon their arrival in Rephidim. Moshe strikes a rock as God instructs, and provides water for the people. They wanted it now. So God gave it “now”.

B’nai Yisroel lacks faith. They are still slaves. They live passively. They ceased struggling for freedom. They performed their tasks and returned to their slaves’ quarters and ate their slave food that the master provided. There is no sense of responsibility for the future. There is no sense that improvement is possible. The slave looked to the master to take care of everything. Upon leaving Egypt and crossing the Yam Suf, B’nai Yisroel looks to God to take care of everything. They have no sense of taking take care of themselves. So they sang or whined, “But Daddy we want the water and meat and we want it now!” God gave them another miracle. Like the impudent boy who asked the stranger if he had seen his father, while all the while sitting upon his father’s shoulders; B’nai Yisroel demonstrates the same impudence. Hayeish Adonai B’kirbeinu Im Ayin? “Is God among us or not?” The father put the boy upon the ground. God put B’nai Yisroel upon the ground. Just like the dog bit the boy, Amalek attacks. B’nai Yisroel.  B’nai Yisroel stopped whining. They finally do for themselves.  “Moshe said to Joshua, ‘Choose people for us and go do battle with Amalek; tomorrow I will stand on top of the hill with the staff of God in my hand’. Joshua did as Moshe said to him, to do battle with Amalek” (Ex.17:9-10). B’nai Yisroel fought, God gave them strength. This is the first time in the Parshah where we read that B’nai Yisroel acted first. God helped them when they helped themselves.

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

Peace,

Rav Yitz

One Way Or Another This Darkness Got To Give (Robert Hunter & Jerry Garcia - "New Speedway Boogie"

          Our high school age children resumed school following a two week winter vacation.  During the vacation, they had to complete an assigned book. Our daughter read The Book of Negros, otherwise known as Someone Knows My Name in the United States. Like a good father, I asked my daughter about the book, the main character’s journey and how massive historical events and themes affected her life such as the institution of slavery, the American Revolution, the British retreat to Newfoundland and the migration of numerous black servants and “freed men” to Newfoundland as well as the British Empire’s policy of abolishing slavery from the empire. Needless to say, it was a fascinating discussion and gave her lots of material for the essay she must now begin. Our son read George Orwell’s Animal Farm. Like a good father, I asked my son about the book and the main animal characters in particular I ask him about the character named Napoleon as he is the character that assumes autocratic/dictatorial power of the farm under the guise of helping all the animals. Specifically, I asked him about the process by which he was able to take over a movement that originally was designed to empower all the animals and consolidate that power and control for himself. My son explained that Napoleon played on the fear that the animals  of humans and that he, Napoleon, was the only one who could protect them. Also, he used propaganda, disinformation, and constantly lied so that the truth was always hidden from the animals. By keeping the animals in the dark, by preventing the flow of information and diluting the truth; there was no sense of truth. As a result, the animals never achieved the freedom that they thought they would attain when they rid themselves of Farmer Jones.

          This week's Parsha is Bo.  The ten plagues culminate with locusts, darkness and finally the killing of the first born. On the night of the last plague, God instructs Moshe to tell B'nai Yisroel to slaughter a lamb for each family. The blood should be painted onto the door- post. The sacrificed lamb must be completely eaten that night with no leftovers.  The command continues with God instructing Moshe to reiterate this story to the children of each family. The Parsha concludes with the command to sanctify the first born, remember this night, remember what God did for B'nai Yisroel, and how B'nai Yisroel eventually returned to the land. 

          The second to last plague is Choshech, darkness. Vayomer Adonai El Moshe N'Teih Yadchah Al Hashamayim - And God said to Moshe "Stretch forth your hand toward the heavens , Va'Yehi Choshech Al Eretz Mitzrayim - "And there will be a darkness upon the land of Egypt , Vayameish Choshech - and the darkness will depart. (Ex. 10:21). What does it mean that the darkness will depart? If darkness departs doesn’t that mean light arrives? Typical darkness is merely the absence of light. According to Sforno, the great Italian Renaissance commentator, typical darkness is atmosphere prepared to receive light. After all the moon reflects light into the night, and the stars shine a light as well. Sforno explains that the word VaYameish comes from three letter root M-Oo-Sh : Mem Vav Shin which to feel or touch. The plague of darkness conjures up the image of a person trying to feel their way in the darkness, lost and unable to see immediately in front as if they have their hands outstretched and feeling their way around.  This plague is perhaps the most perfectly designed plague in that it can only affect the Egyptian because they were free. This type of darkness could not affect the Hebrew slaves. Prior to the darkness, the free Egyptians could come and go as they pleased, they were not confined, they had freedom of movement. Obviously slaves do not enjoy freedom of movement. Rather, like a prisoner, the slaves were captive and bound by very physical limits. However with the kind of darkness that leaves one groping and feeling one’s way; the slave will eventually feel his/her way to the boundaries  and be able to very quickly be able to figure out the shape and dimensions of that confined space.

          It is no surprise therefore, that B'nai Yisroel still had light in their dwellings. Why?  The descendants of Jacob the Patriarch, are the beneficiaries of a covenant that God made with Jacob, and a means to avoid groping around in the darkness trying to find their way. They saw the limits, in another words, the slaves saw boundaries in Mitzvot (commandments) and law. They saw the boundaries of time as in the commandment of the New Moon. They saw boundaries in terms of space. Within the confines of their home, they were to eat the Passover sacrifice, answer their children’s questions, and tell them the story of the Passover. B’nai Yisroel would never have darkness because asking questions, and the process by which time is controlled (declaring a New Moon) requires information, truth and the recognition that everyone must adhere to law. My son explained that dictators and autocrats prefer darkness; that way information, and truth is hidden, and laws and the legal process can be turned upside down. He thanked me for the discussion and said he thinks he has enough material to apply the lessons in Animal Farm to current autocrats, dictators and those who wish to emulated autocrats and dictators. Sounds like an interesting essay. 

Peace,

Rav Yitz 

Think This Through With Me, Let Me Know Your Mind; What I Want To Know Is, Are You Kind? (Robert Hunter & Jerry Garcia - "Uncle John's Band")

We had a very interesting New Years Day. With our children visiting their grandparents, we were in a very quiet house. After having brunch, my wife received a troubling WhatsApp from a friend of ours in San Diego. Her husband was scheduled to return to San Diego from Israel. However, the plane had to stop in Toronto because someone had become seriously ill. That person also happened to be from San Diego and we knew that person, his wife, and their family. The person was rushed to the hospital and his wife went with him leaving their children with our other friend and another San Diegocouple (whom we do not know).  My wife’s friend tells us the whole story and we learn that her husband and the sick man’s children are in a hotel by the airport with no kosher food. We get her husband’s phone number, make contact and within 90 minutes we have brought several pizzas, salad, and sandwiches. we meet up with our friend. He appeared exhausted, and worried, We hugged, listened to his story and gave him the food. He thanked us over and over and was so appreciative of this act of kindness.  We headed home, attended a bris and afterward my wife began to cook. With New Years Day almost finished;  there was a San Diego couple in the Emergency Room of a hospital near Toronto’s Pearson airport. So with tins of pasta, soup, salad, some fruit, instant coffee packets, and a USB cord for the wife’s cell phone; we drive to the hospital. We find the sick man’s wife, and she too looks even more tired with physical exhaustion and anxiety than our friend at the hotel. She sees us, we hug and my wife explains the bag's contents. The wife is so relieved, expresses so much gratitude and over and over again expresses amazement at the kindness that she has experienced on what must have been one of the most exhausting and emotionally frightening days of her life.

This week we read from Parsha Va’Eira. This Shabbat we read Parsha Va’Eira. In this Parshah, God reassures Moshe after Pharaoh and mocked and dismissed both he and Aharon. God explains the plan to Moshe that Pharaoh’s heart will be hardened after each plague but eventually, Pharaoh will capitulate. God explains the various stages of redemption. The plagues begin. We are supposed to understand that each of these first seven plagues is more severe than the previous plague: Blood, Frogs, Lice, Wild Beasts, Animal plague, Boils, Hail. Moshe requests that Pharaoh allows B’nai Yisroel to worship God for three days, Pharaoh sometimes acquiesces sometimes he doesn’t. Sometimes he asks Moshe to pray on his behalf and sometimes he doesn’t. One thing is clear, that whenever Pharaoh gets his way (a plague ceases), something that would clearly indicate the power of God, Pharaoh acts almost like a child. He returns to his arrogant self-centered nature. Finally at the very end of the Parsha, after the plague of Hail has devastated the land and killed anything that was outside, Pharaoh expresses the evolution of his belief system.

Two men, Moshe and Pharaoh experience a type of revelation. Each man’s revelation is shaped by who they are, their life experiences and their outlook upon the world. Each leader will experience something very different than what fits their current theological system. Moshe is told by God, “Ani Adoshem VaEira el Avraham El Yitzchak v’ El Yaakov B’Eil Shaddai U’Shmi Adoshem Lo Nodati LaHem – I am Hashem, I appeared to Abraham, to Isaac, and to Jacob as El Shaddai, but with My Name Hashem, I did not make Myself known to them (Ex. 6:2) For Moshe, his revelation assumes questions.  Why did you, Hashem, reveal yourself one way to Abraham Isaac and Jacob, and another way to me?  God will reveal himself to Moshe through “Signs and Wonders”.  V’Yadu Mitzrayim Ki Ani Adoshem, BinToti et Yadi Al Mitzrayim V’Hotzeiti et Bnai Yisroel MiTocham – And Egypt Shall know that I am Hashem, when I stretch out My hand over Egypt; and I shall take the Children of Israel out from among them (Ex. 7:5). With each ensuing plague, Pharaoh and Egypt will experience God. For Pharaoh, the embodiment of a system that did not permit questions, the revelation was much more absolute and stark. That revelation would manifest itself in a series of plagues.

Pharaoh’s world is harsh, he felt threatened by a minority culture and he believed that Egypt was threatened by that same minority culture. As a result, the blood, the frogs, the lice, swarms of wild beasts, livestock disease, boil, hail, locusts, and the death of the first born were perceived as plagues and God was perceived as a harsh judge with little mercy. Moshe had experienced kindness. His mother hid him in the basket, Pharoah’s daughter drew him out of the basket and raised him as her own. After he demonstrated kindness to the slaves by attempting to protect them, he leaves Egypt and demonstrates kindness to Yitro’s daughters. Yitro takes in this stranger as his own son, and eventually, Moses marries Yitro’s daughter Zipporah.  Zipporah demonstrates kindness to Moshe when she perceives that his life is endangered because he didn’t circumcise their son in a timely fashion (Ex. 4:24-26). Because Moshe experienced kindness through his life and he demonstrated kindness to others; it only makes sense that God is not so much a harsh judge as God is merciful and kind.  Needless to say, when we arrived with food for our stranded friends, their faith was re-affirmed. Despite the difficulties and inconveniences, they were experiencing in a Toronto hospital, they could only see the kindness that people had extended. As for me, I was reminded that we always have opportunities to demonstrate kindness. Some are big and some are small. Some opportunities are obvious and explicit, some are less so. However those opportunities exist, and as much as our friends’ faith was reaffirmed by an act of kindness, being presented an opportunity to spend a day engaging in random acts of kindness re-affirmed my faith as well. Besides, it seemed like a pretty good way to start 2019.

Peace,

Rav Yitz

Hearts Of Summer Held In Trust, Still Tender Young And Green (Robert Hunter & Jerry Garcia - "Days Between"

The other night our kids asked me a question that I felt utterly embarrassed to answer.  What question could my kids ask that answering it would be a source of shame and embarrassment? No, it was not answering any questions about my younger years and my youthful indiscretions. I had to offer an appropriate answer for the U.S. governments shut-down from last Shabbat until Monday. I was so embarrassed at having to explain to my children how a system of government established by wise and brilliant leaders of their generation had become broken by leaders of their generation who are not so brilliant, not so wise and don’t seem to have the needs of their country at heart. Even worse, as we discussed recent government shut down, as we watched the news, all three of our children pointed to the fact that it appears that shut-down was caused by a lack of trust, a lack of trust in the President, and a lack of trust in the Senate Majority leader and the Senate Minority leader. When the government shut down ended, my children astutely noted that the three-week solution cobbled together by the Senate is predicated entirely on Trust.  I reminded them that trust is a foundation to a civilized society, trust is a foundation to democracy and trust is a foundation to a strong Jewish community.  

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

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

If my children learned anything this past week, they began to understand just the fragile nature of institutions that we take for granted. When the electorate doesn’t trust the government, we have problems. When people don’t trust the press or science or facts, we have problems. When we can’t trust religious institutions because of corrupt behavior, we have problems. Trust seems to be a cornerstone of any free society upon which a covenant exists. Governments are supposed to protect and care for its citizens, and the citizens pay taxes. In the Jewish world, the idea of Kashrut is predicated entirely on trust, trust that the Rabbi or Kosher organization is following and interpreting the rules Kashrut. In the world of human relationships, this past week demonstrated what happens when people do not trust others and when they do trust others. Solutions are found and agreements are followed when there is trust. Problems are intractable and never ending when there is no trust.

Peace,

Rav Yitz