There Is A Road, No Simple Highway Between The Dawn And The Dark Of Night (Robert Hunter & Jerry Garcia- "Ripple")

            As part of our son’s gap year of study in Israel, he is currently spending the week in Poland. While there, he and his cohort, are studying Jewish life in Poland before The War and the destruction of that life during  The Holocaust. His first full day happened to be on the first day of the Hebrew Month Shevat, known as Rosh Chodesh Shevat. It also happened to be the day that he and his cohort spent some time at the Treblinka death camp. There, in the Treblinka, our son and his classmates prayed the Morning Service (davened Shacharit) and read from the Torah because it was the first day of the month. How incredibly spiritually powerful! In the midst of a place that was synonymous with death, a place of darkness and evil,  a place where so many souls were exterminated and then went up in ashes, sacred words of Torah were read, and for a brief moment that place became just a bit more holy.  The light of the Torah words, for a brief moment, shined through the darkness and bleakness of death.  Perhaps, those souls that were consumed by the fires of the crematorium knew just a bit of peace.

           This week's Parsha is Bo.  The ten plagues culminate with locusts, darkness, and finally the killing of the firstborn. On the night of the last plague, God instructs Moshe to tell B'nai Yisroel, to declare and sanctify the New Moon, and to slaughter a lamb for each family. Blood should be painted onto the door- post. The sacrificed lamb must be eaten entirely 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 commandment to sanctify the firstborn, remember this night, remember what God did for B'nai Yisroel, and remember that B'nai Yisroel eventually returned to the land.

        Parts of the Parsha are read on Pesach. Those parts dealing with the Paschal sacrifice, as well as the Mitzvah of "Telling" the child about the impending redemption, are read. However, there is one phrase that is particularly interesting and revealing. The ninth 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 be felt. (Ex. 10:21). What does it mean that the darkness will be felt? What will it feel like? Will it be hot or cold, wet or dry? Maybe it will be thick like some type of fog. Maybe it will be the horrible emptiness as if one is falling through an abyss with nothing all around. Whatever kind of darkness it is, it can be felt. It is noticeable and therefore extraordinarily different than the standard night-time or even an eclipse. B’nai Yisroel still had light in their dwellings while the plague occurred. Pharaoh could not stand the darkness anymore and told Moshe to take everyone including the children and leave if that would alleviate the darkness in Egypt. The Or HaChaim, (18th Century Morocco) reminds us that while there was complete darkness in Egypt, there was light where the Jewish slaves lived: Goshen. U’LeChol B’nai Yisroel Haya Or B’Mishvotam – but for all the Children of Israel there was light in their dwellings (Ex. 10:23). Egypt was already in a state of primordial Darkness, a spiritual darkness without the acknowledgment of God’s presence. As a result, Egypt had become a twisted, closed-minded, corrupt society whose enslavement of B’nai Yisroel was a function of ignorance and fear - a world devoid of the acknowledgment of HaShem. The plague of Choshech, of Darkness, was merely Egypt becoming aware of its darkness. As a result, Pharaoh all but pleaded with Moshe to take the slaves of Egypt. Eliminated the source of Egypt and Pharaoh’s fear, and then the light would return to Egypt.  B’nai Yisroel was already in a state of primordial Light, a spiritual acknowledgment of God’s presence; U’LeChol B’nai Yisroel  Haya Or B’Mishvotam – but for all the Children of Israel there was light in their dwellings. B’nai Yisroel already had a sense of their relationship with God, and a sense of purpose. Moshe had already told them that they would be freed, and they would return to the land that had been promised to their ancestors.

          Each day our son has been in Poland has been a day in which they learned about the darkness that consumed Poland and Europe from 1939-1945. Each day our son has seen the light that existed in Poland prior to the war, the vibrancy of Jewish life, culture, and education prior to the war. With each day, our son and his fellow classmates have come to learn and appreciate how important it is for them to lead lives that bring light and goodness into the world, into the dark places of their respective communities.

Peace,
Rav Yitz

I Have Spent My Life Seeking All That's Still Unsung (Robert Hunter & Jerry Garcia- "Attics Of My Life)

           Well, the unofficial end of summer is upon us. It is Labour Day Weekend. Indeed, summer came and went, our children headed off to where they are supposed to be, and I quietly celebrated a birthday.  Yep, another year has gone by. My beard is grayer and while I am thankful for the hair on my head, it is grayer as well. I have never been a big fan of birthdays. I always like to spend them quietly. While some in my family prefer some extraordinary family activity or party, I prefer a round of golf, sitting by a swimming pool, reading a book while my kids swim, and then grilling some steaks and eating dinner outside with my wife and children. Usually during golf, while I am admiring the scenic beauty, while I watch my children playing in the pool, or while I am grilling dinner; I have an opportunity for a bit of self-reflection. This year, I spend my birthday returning home from dropping our daughter off at college in Maryland.  I had lots of time to reflect while my wife slept and I drove through Maryland, Pennsylvania, New York, and eventually Ontario.  I thought about successes and failures, I thought about what my plans were after college, and where I am in terms of those plans. Have I realized any of my goals? Am I on course, or off course? If I am off course, am I so far off course that I cannot get back on course? For thirty-two years I have had a child in my house and my children have been at the forefront of every decision I have made. Have I accomplished anything? On one level, the self-reflection exercise can be pretty brutal. There are times I feel like a complete failure except as a father.  I seriously wonder if I measure up to the standards that I set for myself way back when I had first left home and set out on my life’s journey. There are moments when this birthday self-reflection can be really quite depressing. Once in a while, there is a moment of contentment. I am always amazed by the differences between my idealized pristine life and my not-so-pristine life grounded in reality. 

        This week’s Parsha is Shoftim. Moshe has completed his lecture on the values of monotheism and covenant. Now he begins telling B'nai Yisroel all the nitty gritty details of living a Jewish life within this community. What a downer! B’nai Yisroel is inspired and ready to enter Eretz Canaan and begin living life in the land that God had promised their ancestors. They are now ready to begin fulfilling the dream that allowed them to survive centuries of slavery. So what does Moshe Rabeinu do? He brings them crashing back to reality. Now they will listen and understand laws concerning war, punishments for idolatry, choosing a king, jurisprudence, priestly entitlements, and unsolved murders. Moshe gives B’nai Yisroel a healthy dose of reality by supplying all the details required to uphold the Covenant.

        One of these laws is rather curious yet serves as a reminder of how important it is to maintain a balance between dreams and reality, between the idealism of our youth and the cynicism of age. V’Hayah Ch’shivto Al Kisei Mamlachto V’Chatav Lo Et Mishnei HaTorah Hazot – And it shall be when he sits on the throne of his kingdom, he shall write for himself two copies of this Torah in a book… V’Haitah Imo V’Kara Vo Kol Yemei Chayav Lema’an Yilmad L’yirah et Adonai Elohav – It shall be with him and he shall read from it all the days of his life, so that he will learn to fear the Lord his God, Lishmor et Kol Divrei HaTorah Ha’Zot V’Et HaChukim Ha’Eilah La’Asotam – to observe all the words of this Torah and these decrees, to perform them so that his heart does not become haughty over his brethren and not turn from the commandment right or left so that he will prolong years over his kingdom, he and his sons amid Israel (Deut. 18:18-20). The king must write and maintain two Sifrei Torah. The “personal” Torah must be carried with him wherever he goes: meetings, wars, benefit dinners, etc. The Torah must always remain physically near his heart. However, the second Sefer Torah sits in the treasure room as a pristine copy, as a benchmark. This “benchmark” Torah remains enclosed, protected, and untouched. The king may consult it, but this pristine copy never leaves the sanctuary. How brilliant! The “personal” Torah that is carried around eventually becomes worn, the letters fade, and the parchment may even tear. This would most likely occur unbeknownst to the king. Yearly, the king must lay his “personal” Torah besides the “benchmark” Torah. There, in the inner chamber, the two Torahs are checked against each other. Then if there are any discrepancies in the “Personal” Torah, the king must make the necessary corrections. The king’s “personal” Torah must reflect the purest and highest standard. Through daily wear and tear, through the compromises necessary to manage a kingdom, the king must regularly check to make sure that he has not gradually drifted away from the “Pristine” or “Benchmark” Torah.

        This is the ultimate form of personal “Checks and Balances”! Instead of waking up one morning thirty-two years later with the kids all grown up and moved out of the house wondering “What’s become of me”; Judaism understands that we all make compromises. Sometimes we may even, unfortunately, compromise our integrity our values, and our own sense of propriety. Sometimes our drift from the ideal is not even that pernicious. Sometimes we just slow down or get sidetracked. However, Judaism is about behavior that expresses our relationship with each other and with God. Like a king that needs to periodically check his “personal Torah” against the “Benchmark Torah”, we also must check our “Personal Torah” against the “Benchmark Torah”. Certainly, the process may be uncomfortable, and yes, there is the danger of becoming so self-absorbed that we become so paralyzed that we are unable to move our lives forward. There is a very real danger that we can be hard on ourselves that we lose sight of the good. Thankfully, the process occurs on a regular enough basis that we don’t become so paralyzed that we are unable to enjoy a round of golf, watch the kids swim, enjoy a steak dinner with the family, or appreciate the beautiful scenery while driving from Maryland, through Pennsylvania, New York, and Ontario or even appreciate the quiet blessings of another birthday.

Peace
Rav Yitz

Search For Where The Rivers Ends Or Where The River Starts (Robert Hunter & Jerry Garcia- "Foolish Heart")

          There is a tradition that the Yeshivot in Israel begin their programs at the beginning of Elul. The Sages and the Mystics considered Elul a time of spiritual preparation for the Yamim Noraim, and after a year of drifting away from God, Elul provides the perfect opportunity to spiritually begin the process of returning to God. Well, with Elul beginning this Shabbat, this will be our son’s last Shabbat with us. He departs for Yeshiva this Monday.  Ironically, it is also his Bar Mitzvah Parsha.  Five years ago, when he became a Bar Mitzvah he took the first steps towards adulthood when he became Mechayeiv - obligated to fulfill the mitzvot. Now he takes another huge step towards adulthood by moving away from home, living on his own, and learning for the sake of learning instead of learning for a grade or transcript. This is also the last Shabbat that my wife and I have Shabbat with children living in our house. From now on, when we are blessed to have our children home with us for Shabbat, they will only be visiting us. Indeed this Shabbat is very emotional as our family prepares to enter a new phase of development.

           This week's Parsha is Re'eh. Moshe continues his discourse. He has already explained the Mitzvot, and he continues to do that. Moshe has alluded to the blessings of life if B'nai Yisroel follows God's commandments. He has and continues to allude to the curses that will befall B'nai Yisroel if they violate the most important commandment-idolatry. "See I present before you today a blessing and a curse" (Deut.11:26). V'haklalah Im Lo Tishm'u el Mitzvot Adonai Eloheichem V'sartem Min Ha'Derech Asher Anochi M'taveh Etchem Ha'yom La'lechet Acharei Elohim Acheirim Asher Lo Y'Datem-"And the curse: if you do not hearken to the commandments of the Lord your God, and you stray from the path that I command you today, to follow gods of others, that you did know." (Deut. 11:28) Moshe presents B'nai Yisroel with two pictures, a world when B'nai Yisroel lives up to its covenant with God and one in which they don't.  He reminds B'nai Yisroel of the sanctity of Eretz Yisroel (the Land of Israel), the consumption of foods that are consecrated to the Kohanim and he warns B'nai Yisroel to avoid imitating the Rituals and Rites of the Egyptians and the Canaanites. Moshe reminds B'nai Yisroel to be careful of false prophets, avoid non-kosher foods, not live in wayward cities, forgive loans after seven years, care for the less fortunate, and celebrate the three pilgrimage festivals of Pesach, Shavuot, and Sukkot.

          Moshe reminds B'nai Israel Ki Im El HaMakom Asher Yivchar Adoshem Eloheichem miKol Shivteichem LaSum et Shmo Sham L’Shichno Tidreshu Uvata SHama – Rather, only at the place that Hashem, your God, will choose from among all your tribes to place His Name shall you seek out his Presence, his dwelling, and come there. Certainly, this is reminiscent of God, at the time of the Akeida, telling Avraham that he will show him where to go with his son Yitzchak. Its reminiscent of Avraham as a much younger man, leaving his home and going to a place that God would show him., Certainly we could understand Moshe’s words as a  reminder for B’nai Yisroel that “sanctity”. Holiness, Kedusha is central to  Israel, Torah, and Jewish identity. The Sfas Emet (The Gerrer Rebbe from about 1870-1905) reminds us that God’s choice is not revealed until B’nai Yisroel “seeks”.  We only find answers when we seek, when we look, and when we investigate. Because we are commanded to seek Shechino, his divine aspects that dwell among us, we are tasked to seek holiness. Holiness is in Time and Space. Holiness is in our  Neshama, Holiness is in our choices, and in our words, our deeds, and the way we live our lives. That is the constant choice we are commanded to make HaYom Today –  a choice that we make each and every day and each and every moment. 

           While raising our children in North America, we consciously chose to raise them in vibrant Jewish communities and with day school education through high school. In doing so, we wanted them to learn how to experience God dwelling among us in each community we have lived. We also made sure that they would have the opportunity to experience God while they dwelled in Eretz Yisroel. Yes, it's different, powerfully meaningful, and provided our three older daughters with a firm foundation for the life choices that confronted them while in University and in life after University. It is my sincere hope that our youngest child, our son, will have a similar experience of making his upcoming ten months in Israel, ten months of HaYom- ten months of full and meaningful days;  full of experiencing God in his learning and daily life in Israel.

Peace,
Rav Yitz

Once We Grew Into Our Shoes; We Told Them Where To Go (Robert Hunter & Jerry Garcia: "Days Between ")

           One of the indicators that summer is drawing towards its inevitable conclusion is the return of my wife and children from summer camp. My wife, our twenty-year-old daughter, and eighteen-year-old son returned this week. I have lost track of loads of laundry we have done and the loads of laundry that still need to be done. While my daughter was unpacking and we were loading the washer, she began to unpack all her shoes and showed me a pair of sneakers that were falling apart. She smiled and said that she needs to a new pair of sneakers; I smiled and wondered aloud why she had brought the old ruined ones home in the first place.  Seven weeks of camp and he had completely destroyed a new pair of sneakers. 

           This Shabbat we read from Parshat Eikev. This week’s Parsha is Eikev. Here in his second discourse, Moshe explains to the new generation how the second set of tablets that contain the Aseret Dibrot (Ten Commandments) came into being. He describes how God forgave their parents for their idolatrous behavior in regards to the Eigel Zahav (Golden Calf), Moshe explains that B’nai Yisroel’s essential task is to refrain from Idolatry, serve God, worship God, and the nation will be rewarded with water, grass and quality lives. Moshe also reminds B’nai Yisroel that they have nothing to fear when they enter Canaan and conquer the land even though they may be outnumbered. God has already and will continue to protect his people. He did so during the Yetziat Mitzrayim (Exodus from Egypt). He did so when B’nai Yisroel defeated Og and Bashan. As long as B’nai Yisroel keeps its side of the Brit, God will continue to protect his people.

           While Moshe recounts the experience at Mt. Sinai, now known as Mt. Horeb, he explains that the misfortunes that befell B’nai Yisroel were L’Nastocha LD’aat et Asher Bilvavecha HaTishmor Mitzvotav Im Lo – tests, to know what is in your heart whether you would observe His commandments or not (Deut. 8:2). While Moshe explains B’nai Yisroel’s recent history in terms of a Divine Test, he makes an odd statement as he cites some of the miracles that B’nai Yisroel may have overlooked or taken for granted. Simlatcha lo Valtah Mei’Alecha, V’Raglecha Lo VaTzeika Zeh Arbaim Shana- Your garments did not wear out upon you and your foot did not swell these forty years (Deut.8:4). Forty years of living in the Wilderness and no one outgrew their clothing nor wore out their clothing or their sandals. Certainly, their clothing and sandals were not made with the same high-quality material as our daughter’s.  Rashi, the great 11th-century French commentator, offers an explanation base on a literal understanding of the verse. Anenei Kavod Hayu SHafin Bichsutam –The Clouds of Glory would rub their clothes U’MGaHaTzim Otam- and press them, Kmin Keilim M’Guhatzim – like freshly pressed garments. V’Af Ketaneihem Kmo Hayu Gdeilim Haya Gadeil Levushan Imahem – and their young too, as they would grow, their clothing grew with them, K’Lvush HaZeh shel Chomet Sh’Gdeil Imo – like the clothing (shell) of a snail which grows with it. This is not the kind of miracle that one notices and has an awe-inspiring moment. Rather this is the type of miracle that one becomes aware of after the fact. Maybe this type of miracle is unnoticeable on a day-to-day basis but over the course of years and decades, looking back, one realizes what took place.  However, a more figurative way to understand Moshe’s statement is that the clothes are God’s teachings, God’s commandments, and God’s Torah. Torah, and Moshe’s teachings, by design, are supposed to grow with the person and never become old, worn out, or obsolete.

           I suppose sneaker manufacturers and brands would hate the idea that a pair of tennis, running, or basketball sneakers are synonymous with Torah. After all, Torah is designed to withstand time and space. Clothing manufacturers need children to outgrow their clothes and wear out their shoes. Otherwise, there would be no need to buy more sneakers and jeans. I became very aware of this as I closely inspected our daughter’s shredded sneaker.  As we drove back to Toronto, we passed an outlet mall on the New York State Thruway and bought him another pair of sneakers. I know that his foot hasn’t stopped growing, so we will have to buy more sneakers in another 9-12 months. I told him that I did not want to buy him another pair because he wore them out so quickly but rather because he outgrew them. Maybe he should read and study more since one doesn’t outgrow or wear out his knowledge base like he does with his clothes and his sneakers.

Peace,
Rav Yitz

You Read About Samson, All From His Birth; He Was The Strongest Man Who Ever Lived On Earth (Traditional)

          Earlier this week, June 6th, was the 78th anniversary of the Allied invasion of Normandy, otherwise known as  D-Day. On June 6th, 1944, Canadian, American, British, Australian, and other allied forces, crossed the English Channel, established a beach head on the several beaches on the French coast around Normandie, and began a 10-month bloody arduous journey that led to the surrender of Nazi Germany and the end of WWII in Europe. In the years and decades that followed, it has often been suggested that these men saved the world from Hitler’s 1000 Year Reich. Those that died on the beaches of Normandie, those that died on the roads that ultimately led to Berlin, and those that survived those 10 months of fighting and made their way back home all engaged in something heroic. Those allied forces participated in something extraordinary, and, indeed, that makes them all heroes.  However, these heroes who saved the world were not perfect souls, without flaws,  with negative or even destructive human qualities. 

          This week's Parsha is Naso. It covers a variety of topics. First, we read that once again, God commands Moshe to count. This time Moshe takes a census of the families in the tribe of Levi. Each family has a very specific role concerning the maintenance of the Mishkan (the Tabernacle). After the census, we are reminded that anyone in contact with a corpse is considered impure and must be removed from the camp for a period of time. We are also told that besides capital punishment, certain crimes toward members of the community are punishable by fines. We read about Sotah, the bitter waters a woman accused of adultery must drink. If she survives the ordeal, then she is innocent. On the day the tabernacle was finally completed, each leader of each of the twelve tribes brought gifts. Each day, a different tribe brought these gifts.

          Before the twelve tribes bring their respective offerings, we read about those individuals who, if they so choose, can take upon themselves vows of abstinence. They are called Nazarites, and, indeed, they “volunteer” for a type of “spiritual heroism”.  In the Haftarah for Parsha Naso, we read about the birth of the most famous Nazir, Samson. However, as “spiritual heroic” as the Nazir might be; the vow of abstinence consists of no wine, no grapes, no haircut, and no contact with the dead (including parents and siblings). The Nazir puts himself in a circumstance where he tests his “spiritual strength”.  His abstinence is a vow of purity; he shall not have any contact with death. "All the days of his abstinence he is holy to God." (Num. 6:8). Interestingly, enough, the minimum time frame of this vow is only 30 days. That is all it takes to be considered heroic within this community: thirty days, no grapes, no haircuts, and no contact with death. Ironically, when the Nazir's vow expires, sometime after thirty days, he cannot just re-enter society. Instead, he must bring two offerings to the Kohen: a burnt offering and a sin offering. A sin offering: imagine that! Here is an individual who has voluntarily taken on more restrictions. Here is an individual who has successfully achieved a higher degree of piety. Now, in order to re-enter society, that individual must bring a sin offering. Is this the price for greatness? What is the  Nazir’s sin? The Nazir, in his/her attempt to achieve a higher level of piety,  voluntarily cut him/herself off from the community. This contradicts much of what we read in the book of Leviticus and even in Numbers. One is separated from the community when deemed impure by coming into contact with death. Separation from the community is a means of maintaining the spiritual purity of the community. The object is to remain in the community and elevate the holiness and purity of the community. Nazir's actions contradict the aims of the community and only emphasized the individual. The Nazir cannot join the community in Kiddush. The Nazir cannot prepare appropriately for an upcoming holiday with the rest of the community. According to Halacha, one prepares for a holiday by cutting hair, washing clothes, and preparing festive meals. Nor can the Nazir, along with the community help those who grieve. As a result, the Nazir must atone for voluntarily separating him/herself from the community.  Torah recognizes that there are those individuals who may adopt certain fanatical love for Mitzvot and God. However, it is quite clear that the laws regarding the Nazir do not condone fanatic behavior. On the contrary, the restrictions are quite minimal, the time frame is minimal, and the message is clearly unmistakable. Fanaticism, as in the case of the Nazir or voluntarily cutting oneself off from the community in order to achieve a higher level of spirituality, is a sin. One must atone for this behavior.

         So where is the heroism? Heroism is not found in self-absorbed large actions. Heroism is not found in a one-shot deal. Heroism is not found in loud rhetoric. Heroism is found in the humility of small and usually selfless actions. Heroism is found in the constancy of appropriate behavior. Heroism is found in the quiet deeds that improve the community and the world without calling attention to oneself. Heroism occurs as part of something bigger than the individual. Heroism is the acceptance of the daily Mitzvot of Torah Study, Ethical/Menschlikite behavior, Prayer, and Gemilut Hasidim (Acts of Loving Kindness). We learn that heroism and greatness are something we can all achieve. 

Peace,
Rav Yitz

Take Care Of Your People; Get Some Of Them Fed (Robert Hunter - "One Thing To Try")

          About two weeks ago, days before 4 hostages were taken at a Texas shul, a 92-year-old Rabbi passed away. Rabbi  Israel “Sy” Dresner passed away. He was thought to have been the most frequently arrested Rabbi. His protesting and arrests began in 1947 when he protested and organized boycotts of British-owned businesses in New York City when the British government blocked Jewish immigration to what was then called Palestine. Rabbi Dresner was arrested while trying to register African American Voters in the Deep South in the early 1960s. He was arrested along with Martin Luther King in Selma. He was arrested protesting the Viet Nam War. Later, Rabbi Dresner would lead protests in front of the then Soviet Consulate in New York and the Soviet Embassy in Washington to shine a light upon the Soviet Union’s treatment of “Refuseniks” - Jews who were denied immigrating to Israel. For Rabbi Dresner, a Reform Rabbi who grew up Orthodox and always wore a kippah, being Jewish,  meant observing commandments between man and God and demonstrating empathy for society's most vulnerable: those without a homeland, those who couldn’t vote, those who were being drafted to fight an unjust war and those who were being denied the right to leave and emigrate to their spiritual home. About ten years ago, Dresner was giving an interview to the Jewish Telegraph Agency and explained that he would protest and get arrested all over again. When asked why his answer was simple yet incredibly profound. “Because I am Jewish and I didn’t see an alternative”. (Shira Hanau/JTA Jan. 17th, 2022 “Most arrested rabbi who marched with Martin Luther King Jr. dies at 92”).

          This week’s Parsha is Mishpatim. Moshe is still at Har Sinai. However, the revelation that occurred with the giving of the Aseret Dibrot (Ten Commandments) is long gone. Instead, God has now started giving Moshe numerous laws that affect the day-to-day issues raised by human interaction. There is no shofar blowing, there is no anticipation of meeting God at the mountain. Rather there is only God telling Moshe how to decide various legal matters including the damages to be paid if my ox gores your ox; two men are fighting near a pregnant woman and she gets hurt,   and how to treat to a Jewish servant, observing festivals, the issues of liability for those who are asked to safeguard another’s property as well as manslaughter, to name just a few of the fifty-three commandments (according to the Sefer HaChinuch).  Moshe tells these laws to Bnai Yisroel and they respond with the words Naaseh v’Nishmah – we will do and learn.  The Parsha concludes with glowing fire upon the Mountain that Moshe ascends once again.

          While the events at the Sinai proved to be awe-inspiring, no one can live everyday life in a perpetual state of awe. When B’nai Israel experienced that moment of revelation, it left them nearly paralyzed. Overwhelmed and paralyzed with awe and fear, B’nai Israel could not hear all Ten of the Dibrot, all ten God’s statements. After the first commandment,  B’nai Israel pleaded with  Moshe Rabeinu to return to the top of the mountain and receive the other nine commandments. The laws spelled out in Mishpatim are remarkably un-inspiring. They are incredibly mundane. Yet all these 53 laws answer one fundamental question. While at the foot of that smoking mountain,  experiencing revelation, B’nai Israel was told that they are a Kingdom of Ministers (Ex. 19:6). While that is all well and good, B’nai Israel is left wondering how is a Kindom of Ministers supposed to behave? What underlying philosophy or ethical standard provides a basis for all these seemingly mundane laws and concerns about my ox goring your ox?    V’Geir Lo Toneh V’Lo Tilchatzenu Ki Geirim HeYitem B’Eretz Mitzrayim - You shall not taunt or oppress a stranger, for you were strangers in the land of Egypt . The Geir, along with the Almana and the Yatom - the widow and the orphan are examples of the most vulnerable members of that society. Taunting or oppressing the stranger or pain to the Widow or the Orphan V’Chara Api V”Haragti Etchem BeCherev - My Wrath shall blaze and I shall kill you by the sword (20:20-23). To be a “Nation of Priests”  defined by the commentators in Parsha Yitro is to serve God and minister to humanity (Ex. 19:6). Here, in Parsha Mishpatim, it means caring for the vulnerable and the weak. It means that the organizing principle of a civilized society is to protect the most vulnerable. 

          A society inhabited by a Nation of Ministers is a society that cares for the vulnerable and the alienated. Sometimes it seems easy to forget that the Judeo-Christian ethic that so many self-righteous religious and political leaders cloak themselves in is made from the simplest and most humble of fibers: empathy. Even former slaves may lack empathy.  Even former slaves need to be reminded that they were once strangers in a strange land. Remembering our humble and perhaps even humiliating origins are supposed to provide us with the requisite empathy in order to be the Kingdom of Ministers, to minister to the needy, to help the most vulnerable, and to shine a light upon socio-economic and religious persecution. Certainly, Rabbi Israel “Sy” Dresner understood that. 

Peace,
Rav Yitz

Inside You're Burning, I Can See Clear Through; Your Eyes Tell More Than You Mean Them To (John Barlow & Bob Weir - "Feel Like A Stranger")

           On Thursday, the  United States celebrated Thanksgiving. Thanksgiving was always a big deal in my family and hundreds of millions of other families in the U.S. There was always an expectation that our family, wherever we were, would come together for this meal. In an observant Jewish home, a family coming together for a meal happens more than once a year. In fact, it happens once if not twice a week on Shabbat. It happens during the Jewish Holidays. As a kid, our family composed of grandparents, aunt, uncle cousin parents, and sister wasn’t such a big deal. As we grew older and our own lives took us on our own path and our own levels of observance, Thanksgiving was the one Holiday that allowed us to come together, and re-connect. Of course, there are also numerous families that grow distant over the course of a year or even longer, and when they gather for Thanksgiving, the day and the meal are filled with tension and dysfunction. 

          This Shabbat we read from Parsha VaYeishev. The focus of the narrative now shifts from Yaakov (aka. Israel) to his most beloved son Yosef. Contextually, Yaakov is at a point in his life where he has finished his spiritual and personal struggles. He now is at a calm and settled point in his life, hence the name of the Parshah: Vayeishev – and he settled. We learn that Yaakov, like his parents, played favorites. He showered Yosef, Rachel’s son, with a beautiful Kutonet Pasim – Coat of Many Colors.  Despised by his brothers,  they sell Yosef to a passing caravan. Yosef winds up in the home of one of the Pharaoh’s courtiers. As a slave, Yosef proved invaluable to the welfare of the Courtier’s business dealings. Yosef managed everything and the courtier profited greatly. The courtier’s wife however was a bit bored and made a pass at Yosef. Yosef put her off and then was accused of sexual harassment. Yosef was sent to prison. While in prison, Yosef helped the warden manage the prison, and the warden did well. Yosef became known for his ability to interpret dreams.

          The dysfunction within Yaakov’s family is palpable. The Torah tells us that because Jacob demonstrably loved Joseph more and perhaps it was at the expense of Jacob’s other sons, the brothers hated Yosef. VaYiru Echav Ki Oto Ahav Avihem Mikol Echav VaYisnu Oto  V’Lo Yachlu Dabro L’Shalom - His brothers saw that it was he whom their father loved most of all so his brothers hated him, and they could not speak to him peaceably (37:4). The brothers had so much animosity towards Joseph that they couldn’t even be civil to him. Yes, Yosef would tell their father all the bad things that the brothers did (37:2). Certainly, Yosef acted a bit obtuse, lacking self-awareness when he shared the dreams about the sheaves and the constellations. After hearing these dreams the brothers hated Yosef even more, even more than being unable to speak peaceably to him. More than hating Yosef, they were now jealous of Yosef. The next interaction the brothers have with Yosef occurs while tending the flocks. VaYiru Oto M’Rachok U’Vterem Yikra Aleihem Vayitnaklu Oto L’Hamito- They saw him from afar; and when he had not yet approached them, they conspired against him to kill him. (37:18) The Vorker Rebbe (1779-1848) explained that Yosef and the brothers seemed to always keep a distance. The Torah never tells us of any positive interaction between Yosef and his brothers. The brothers never speak to Yosef and Yosef only speaks to them when sharing his dreams of dominion over them. Instead of expressing their pain to their father, and perhaps their anger, they channel it towards Yosef. The distance becomes greater and greater. They never spoke and the brothers’ hatred and jealousy grew by the day. Eventually, they became detached, and Yosef ceased being kin but evolved into “other” instead. “Other” can be dangerous and threatening. So the brothers plotted to kill Yosef.

          It is probably safe to say that Yosef and his brothers did not break bread together. They probably couldn’t remember the last time they shared a meal together where they just talked and laughed. One can imagine a family meal, a Shabbat meal, or a Fesitval meal, fraught with innuendo, harboring the pain of past slights, and finally the meal abruptly concluding with tempers flaring and seething anger. Indeed, the distance that grows among family members is frequently too great to traverse at one meal, even if it is Thanksgiving.

Peace,
Rav Yitz

One Step Done And Another Begun, In I Wonder How Many Miles (Robert Hunter & Jerry Garcia - "New Speedway Boogie"

           A few days ago I conducted a funeral. While meeting with the family prior to the Levayah (funeral), I was asked if I believed that people can change. Certainly, Judaism is pretty clear about the possibility of change. Because Judaism is behaviorally based and not dogmatically based, we believe that if the behavior changes, then ultimately the individual will change. Among the most prevalent themes of the Yamim Noraim (High Holidays) is the notion that we are capable of changing our behavior, changing ourselves, improving ourselves, and becoming better versions of ourselves. Certainly, I want to believe that, and as a Rabbi that is my first response. However, I don’t think it is so simple. Changing a personality, changing who we are, changing our core seems a rather daunting task. Several years ago, a book by Stephen Guise entitled Mini Habits: Smaller Habits Bigger Result appeared. Guise’s theory, based upon Lao Tzu’s famous pearl of wisdom “The journey of a thousand miles begins with a small step”, begins with the brutally realistic view of human nature. Guise explains that change is predicated upon two ingredients: intention and over-estimating competence. Big intentions and big ambitions are worthless if they don’t bring results. The lack of intended result harms and defeats the person and then he/she will eventually stop the process. The Dunning-Kruger effect is a cognitive bias that people generally overestimate their competencies. For Guise, this means that “self-control” ought to be considered as “competency” and, in general, we think we have much more self-control than we really do. This unrealistic evaluation of our self-control also contributes to our inability to change.

          This week we read from Parsha Vayishlach. We read about Yaakov and Esav’s reunion, Yaakov’s wrestling match, and his name change the night before the reunion. We read about Yaakov’s daughter Dina and her unholy tryst with Shechem a member of the Hivvites. We learn of what many consider to be the fanatical response on behalf of her brother Shimon and Levi. Yaakov returns to Bet El, the place where he dreamt of the ladder many years before, builds an altar, and receives the covenant from God. During that process, God changes his name from Yaakov to Yisroel, even though his name was changed prior to the reunion. Rachel dies as well as a wet nurse named Deborah. Finally, we read a list of Yaakov’s children as well as Esav’s. 

          Yaakov’s trepidation prior to his reunion with his brother stems from the one unanswered question. Has Esav really changed? Yaakov just crossed the Yabok River and is unsure as to what to expect from his brother Esav.  VaYaratz Esav Likrato VaiChabkeihu, VaYipol Al Tzavarav Vayishahkeihu Vayivku – Esav ran toward him, embraced him, fell upon his neck, and kissed him; then they wept (Gen. 33:4). Certainly, at first blush, Esav appears to have forgiven his brother. Certainly, it appears that the decades have washed away Esav’s animosity towards his brother.  It appears that Esav has changed. The plain meaning of the text suggests this. However, in the plain text, the simple meaning is focused upon behavior, upon the margins, and not at the core. Imagine not seeing someone for thirty years for fear of your life. Then as you approach; the person runs towards you. Are they a friend or foe? When you embrace, would it be out of the question to wonder if this hug felt more like an assault instead of a loving embrace? What happens when the person falls upon your neck and kisses you on the neck? Is this a kiss of brotherly love or the proverbial “kiss of death”?  All these questions were cause for Yaakov’s trepidation. One thing is clear, however, the narrative concludes with Esav expressing a desire to escort Yaakov and his family to their destination. When Yaakov politely rebuffs Esav’s offer; Esav suggests that some of his armed men should escort Yaakov and his family. Again, wary of his brother, Yaakov politely responds Lamah Zeh Why this (suggestion), Emtzah Chein B’Einei Adoni Let me just have favor in my Lord’s eyes. VaYashav BaYom HaHu Eisav L’Darko Seirah So Esav started back that day on his way toward Seir. V’Yaakov Nasah Sukkotah - but Yaakov traveled to Sukkot (Gen. 33:15-17). The brothers go their separate ways. They don’t hug and kiss each other goodbye, or at least the Torah text doesn’t tell us that they hugged and kissed each other goodbye. Rather there is an offer by Esav to take Yaakov to Seir. Maybe Esav was attempting to be nice,  or perhaps he was trying to lull Yaakov into a trap and planned to wipe out Yaakov and his family later.  Yaakov understood that while his brother’s outward behavior may have changed, it was more realistic to assume that at Esav’s core, big brother Esav hadn’t changed at all. For the sake of the future safety of his family, Yaakov was best served by staying as far away as possible from his brother. 

            Yes, at first blush it was so easy for Yaakov and Esav to hug and kiss each other, to weep together.  Over the course of twenty years, maybe each had marginally softened, perhaps they had become better versions, more honest versions of themselves. However, at their respective cores, Yaakov, ever the spiritual clinger now grasps firmly to Hashem. This is worthy of a new name or an additional name: Israel.  Esav, ever the hunter, would wait for his prey to grow careless then go in for the kill. There is nothing in the text to suggest that Esav is capable of introspection. He hunts. His viewpoint is always external,  focused upon his prey. At the core, he is who is. So do people change? It seems that change is only possible if they are brutally honest and are inclined to embrace the effort required to engage in mini habits with an eye towards big results.

Peace,
Rav Yitz

I Can Hear The Siren's Call It's A Certain Sort Of Sound; And The Rain Falling Down (John Barlow & Bob Weir -"Saint of Circumstance")

           Over the past few weeks, Frances Haugen,  a former data scientist at Facebook, revealed how the company’s algorithm amplifies misinformation, anger, inflammatory divisive speech: all of which ultimately corrodes the foundations of a democratic society. She explained this to newspapers, and with numerous documents that she copied prior to leaving Facebook, she testified to this before a Senate subcommittee. Earlier this week, she appeared before the British Parliament to testify as well. Since she went public with her story and documents, others have and will continue to come forward testifying to the toxic environment that Facebook creates with its algorithm, its disdain for public safety, and its avarice and greed with revenue generation as its only goal. It takes a certain type of person to have the courage, the strength of character, a strong moral code,  to be a whistleblower. I don’t think Ms. Haugen began her career as a data scientist aspiring to become a whistleblower.  Nor do I think that one becomes a whistleblower for selfish reasons. It is a rather selfless and lonely endeavor that illustrates a concern for the greater good and concern for the vulnerable.

        This week's Parsha is Chayei Sarah. The Parsha begins with recounting the years of Sarah's life, Avraham's mourning for his wife, purchasing the land for Sarah's burial, and then burying her. Avraham then tells his servant that he does not want his son, Yitzchak, marrying a Canaanite woman. Instead, his servant must return to Avraham's hometown and look for a woman from Avraham's family/ tribe. The servant wants to know how to determine the appropriate girl for his master's son. Avraham answers that the girl that returns with the servant is the right girl. Armed with treasures, camels, and plenty of wealth for a dowry, the servant sets off and decides that the best place to find a girl is by the local well. There the servant decides that the "right" girl is the girl who would offer him water, as well as offer water to his camels. Sure enough, Rebecca arrives at the well and fulfills the servant's standard. The servant returns with Rebecca to her family convinces the family to let her go, and Rebecca is asked if she wants to return with the servant. Rebecca unhesitatingly responds with a yes. Now Rebecca has fulfilled the servant's requirement as well as Avraham's requirement. Upon her arrival at her new home, she sees her betrothed, and, not knowing who he was, asked the servant. The servant told her and she covered herself. Rebecca and Yitzchak are married. The Parsha concludes with Yitzchak and Ishmael burying their father, and the genealogy of Ishmael's family.

        The story of the Yitzchak and Rebecca's courtship is one of the more unique stories in Torah. Three times we read of the servant’s test or criteria for determining a wife for his master’s son. The first mention occurs when the servant prays to God that a girl offers water to him and his camels. Vayomer Adonai Elohei Adoni Avraham Hakrei Nah Lfanai Hayom V'Asei Chesed Im Adoni Avraham - And he said, " Lord, God of my master Avraham, may you so arrange it for me this day that you do kindness with my master Abraham, See, I stand here by the spring of water and the daughters of the townsmen come out to draw. Let it be that the maiden to whom I shall say 'Please tip over your jug so I may drink', and who replies, 'Drink, and I will even water your camels,'…. (Gen 24:12-14) The second telling of this story is when it actually occurs. (Gen 24:15-21) The third telling of the story occurs when the servant tells it for the first time to Rebecca's family (Gen.24:42-46). These events must be significant if Torah tells us the events in three different contexts, all of which are in the same chapter.

        The servants' criteria are quite eye-opening. A woman that shows kindness to the stranger, a lowly servant, the embodiment of the vulnerable. The woman showed kindness to the stranger by offering him water and then providing water to his camels without having to be asked. Neither demonstrating fear of a stranger, concern for her safety, Rebecca's sole focus was upon the well-being of the “other”, in this case, Avraham’s servant. Such a selfless woman, with a genuine concern for the “other”, must be the right person for his master’s son because similar qualities are manifest in his master’s character. The servant doesn’t worry about looks, her family's character, and behavior, success in school, or anything else. Just one simple act of Gemilut Chasadim, of Loving Kindness, is the sole criteria for choosing a mate. Ms. Haugen must have had role models, perhaps her parents, teachers, or mentors with tremendous character, a powerful moral code, and concern for the welfare of others. Clearly, Ms. Haugen learned those lessons, internalized them, made those qualities part of her character, and when confronted with an injustice, she blew a whistle in an attempt to make the world a bit safer and a bit better than it was before. 

Peace,
Rav Yitz

"Come In," She Said, "I'll Give You Shelter From The Storm" (Bob Dylan: Shelter From The Storm)

           I spent this past week finishing up my final days of quarantine. I took my Covid Test and had a requisite Negative result  72 hours prior to my returning to the border, took the Covid Test upon my arrival at the border two weeks ago, took my Day 8 Covid test and received the negative result three days later, I have received the daily phone calls, filled out my daily questionnaire on the ArriveCan app. Oh, I was already fully vaccinated prior to my driving out of Canada. I was even visited by someone from Health Canada inquiring about my quarantine three days before the rules for re-entry and quarantine changed for Canadian citizens and Permanent Residents of Canada. During this time, I began to wonder about the logic and science of it all.  Six months ago, even three months ago, I completely understood the rationale of the testing and the 14-day quarantine. Back then,  Canada was at the beginning of the vaccination rollout process and there were all kinds of issues regarding supply. As I entered my final days of quarantine, Ontario had more than 70% of its population with one shot and nearly 30% of its population fully vaccinated.  I have been fully vaccinated for more than 5 weeks. I had no Covid 72 hours prior to crossing the border 15 days ago Friday. I was negative when I crossed the border. I was negative 8 days into quarantine. So, when I was visited by Health Canada, I asked him the logic of remaining in quarantine.

          This Shabbat, we read from the final two Parshiot in Sefer Bemidbar (Book of Numbers): Matot and Masei.  This double Parsha begins with the laws of Nedarim (Vows), and then B'nai Yisroel fights against the Midianites. Moshe rebukes his officers for their collective failure to deal with the Midianite woman since they were the cause of Bnai Yisroel’s plague in the first place. Bnai Yisroel then begins the process of dividing the spoils of this battle. Two tribes, Reuben and Gad request to settle in the land east of the Jordan River and not the land promised by Hashem. Moshe expresses his anger over the request and the two tribes amend their request. Moshe adds a condition and an agreement is reached. The Torah recounts the various stops that Bnai Yisroel made on their journey to Eretz Canaan, the boundaries of Eretz Canaan are clarified, the new leadership is introduced and the cities of refuge of explained and established. Finally, Sefer Bemidbar concludes with a reminder of the laws for tribal inheritance. With all those loose ends neatly sewn up; B'nai Yisroel now sits on the eastern bank of the Jordan River waiting to enter Eretz Canaan. As we conclude the reading, we say Chazak Chazak v’ NitChazeik – From strength to strength we shall go forward in strength.

           The Arei Miklaat, the Cities of Refuge, were essentially places to quarantine. No, these quarantine-like Cities of Refuge were not instituted for medical purposes. Rather the Cities of Refuge were designed for those individuals accused of manslaughter. In order to avoid the victim's family, the perpetrator could flee to one of these cities and quarantine,  seeking refuge. However, instead of remaining in quarantine for 14 days, the individual would have to remain there until the death of Kohen, or for 40 years. These cities were, by design, cities for the Leviim for the Priests. These cities were supported by the tribal lands in which the cities existed. By design, these cities had a different status. V’Eit He’Arim Asher Titnu Le’Leviim Et Shesh Arei Miklaat  Asher Titnu LaNus Shamah HaRotzeach V’Aleihem Titnu Arbaim U’Shtayim Ir - And the cities that you shall give to the Levites shall be the six cities of refuge,  which you shall provide as places to which a murderer can flee. Besides these (six) you shall provide an additional forty-two cities (Num. 35:6). The six cities are for the Leviim, why then, does the verse include another statement which mentions the forty-two cities and for whom, are those cities? Do those cities also allow for a refuge, quarantine, or sanctuary? The Tifferet Shlomo, 19th century Polish Chassidic leader, offered a fascinating way to understand the verse. “The six cities of refuge allude to the six words in the verse Shema Yisroel, Adoshem Elokeinu  Hashem Echad - Hear O’ Israel, the Lord our God the Lord is One (Deut. 5:22). These words indeed provide a spiritual refuge for a Jew’s troubled soul. The additional forty-two cities suggest the forty-two words that make up the “Vehavta” the first paragraph of the Shema, through which a Jew submits his entire being to God’s will.”  

          Indeed, these words, these words of faith provide a refuge, a sanctuary, they allow us to quarantine, to heal, to become and remain spiritually inoculated. To a degree, the Tiferet Shlomo reminds us that the words of the Torah, Judaism itself is a refuge. No, the words of the Torah are not an escape from the world. However the words of Torah, Judaism allows us to infuse holiness into the mundane. That process, infusing holiness into our everyday lives, into everyday ordinary deeds provides a refuge from the mundane, and spiritually enriches one's life by adding meaning. So, after it was abundantly clear that I cannot possibly have the Covid Virus, and therefore cannot transmit what does not exist, the Health Canada person smiled and scratched his head. He said that my conclusion reflects science and logic and understanding. He agreed with me and explained that was the reason why all the checking would be winding down. Everyone now understands that there are legitimate moments to quarantine to seek protection. However, after multiple tests and being fully vaccinated, there is no scientific reason to continue the policy. He then warned me that all it takes is one individual who is not particularly thoughtful, and will be ridiculously overzealous in his/her job and still want to catch people breaking quarantine and issuing fines.

Peace,
Rav Yitz

Red And White, Blue Suede Shoes; I’m Uncle Sam, How Do You Do (Robert Hunter & Jerry Garcia -" U.S. Blues")

           This week, Canada celebrated its national birthday and early next week, the United States will celebrate its national birthday. Both countries are the embodiment of the “New World'', a world based upon laws, democracy, and a dream that the future is genuinely brighter and more hopeful than the past. Both countries offer possibility, opportunity and aspire to create a society where one ought to be judged by the “content of character”, not by skin color, country of origin, wealth, or family connections. Both countries have always made it clear that no person is above the law: Not the poorest, not the wealthiest, not the meekest, not the most powerful.  So as my children celebrate both Canada Day and Independence Day; I feel compelled to remind them that what they should keep in mind when they celebrate is that more than any form of government more than any form of a society’s basic principle of social organization; Democracy is the holiest form of government and, besides Torah, Democracy is one of the holiest organizing principles of a society. Like Torah, in Democracy the Law is sacred, the law is Holy, and no king, no leader is above the law. Like Torah, Democracy and Law work best when it avoids fundamentalism/extremism of the left and right; but rather sticks to the middle (Deut. 28:14).

          This Shabbat we read from Parsha Pinchas. The first few Psukim of the Parsha is a direct continuation of the previous Shabbat Parsha Balak. There is no elapse of time in the narrative. Balak concludes with a plague upon B’nai Yisroel for its worship of the Moabite /Midianite god, Baal Peor. Aaron’s son Pinchas zealously acts by killing Zimri from the tribe of Shimon and Cozbi the Midianite woman. God tells Moshe to reward Pinchas for his behavior by giving him the Brit Shalom, the Covenant of Peace. This covenant is only for Pinchas and his descendants. Keeping in mind that B’nai Yisroel has now concluded its 40 years of wandering in the wilderness and is poised upon the eastern bank of the Jordan River; a new census is taken. Just like we needed to know how many left Egypt, we now need to know how many will enter Eretz Canaan. After the census is taken Moshe must judge a legal case concerning the laws of inheritance when a man has only daughters. Following this narrative, God commands Moshe to teach the new generation the laws for time-bound offerings including the Shabbat offering, the Rosh Chodesh offering, the offerings for the Shalosh Regalim (Three Pilgrimage Festivals, etc).

          In between the narrative of the Daughters of Tzlophchad and educating the new generation about all time-bound offerings that correspond to Shabbat, Festivals and Rosh Chodesh, Moshe makes a request of God. Acknowledging that he cannot go on forever, Moshe asks God for a successor.  Yifkod Hashem Elohei HaRuchot L’Chol Basar Eish Al Ha’Eidah, Asher Yeitzeh Lifneihem Va’Asher Yavo Lifneihem Va’Asher Yotzieim Va’Asher Y’Vieim V’Lo Tiheyeh Adat HaShem KaTzon Asher Ein LaHem Roeh - May Hashem, God of the spirits of all flesh appoint a man over the assembly, who shall go out before them and come in before them, who shall take them out and bring them in; and let the assembly of Hashem not be like sheep that have no shepherd (Num. 27:16-17). In these two verses, we learn about Moshe’s attitudes concerning the necessary qualities for leadership. A leader “ goes out before the people”, and not lead from behind. Like the shepherd, he looks after all the people including the most vulnerable members of the flock. Moshe does not foist his sons upon the people nor upon God as possible successors to Moshe. Even the way Moshe addresses God in this brief narrative suggests something less particularistic, less elitist, more “democratic” and more focused upon the content of character. Moshe refers to God as “the God of the spirits and all flesh”. Rashi explains that “God of spirits and all flesh” refers to God’s knowledge of the intricacies of the human mind, the complexities of human personality and that each individual’s character permits that person to succeed or fail in certain situations. God’s response to Moshe is simple and straightforward. God points to Joshua Asher Ruach Bo- because in him there is spirit (Num 27:18). Joshua has the necessary and appropriate character needed to lead B’nai Yisroel on the next phase of its national journey. Joshua is not from Moshe’s tribe, he is not Moshe’s son nor nephew. Joshua was evaluated solely upon the content of his character. He has Ruach Bo- the spirit within him. He possesses the right character for the job.

         No, there was no election to name Moshe’s successor, nor did the people choose. Despite that, God and Moshe taught this new generation, and every generation after, an important lesson about society. Certainly there social and religious institutions that were based upon the tribe, and upon birth. The Mishkan would be operated and maintained by the Leviim. Only descendants of Aaron, Elazar, and then Pinchas, could serve as the Kohen Gadol. Apart from the Temple and the institution of animal sacrifices,  leadership was based upon the content of character. Today, we understand that knowledge and the content of character are perhaps the most important qualities in our elected officials,  and our community leaders, especially in communities that aspire to the highest of democratic ideals. As parents, we teach our children to evaluate leaders based upon their knowledge and the content of their character, We hope that as our children make their way in the world, that they will also be judged for their knowledge and the content of their character. After all, judging one by the content of one’s character is as old as Joshua being named Moshe’s successors and as new as the noble experiments of democracy here in the “New World”.

Peace,
Rav Yitz

Let's See With Our Heart These Things Our Eyes Have Seen (Robert Hunter & Jerry Garcia - "Blues For Allah")

           Our youngest daughter will turn 19 this Shabbat. On this particular year, her secular birthday and her Hebrew birthday fall on the same day. However, this year, because she is in Israel,  we won’t be able to celebrate her birthday with her.  However, I am willing to bet that we will miss celebrating her birthday with her more than she will miss celebrating her birthday with her parents. Of our four children, she is the most blonde, the most artistic, and appreciates the creative process that art embodies. Her Jerusalem apartment is adorned with her paintings. When we packed her year in Israel, she insisted on bringing paint, brushes and small canvases. She finds the creative process of painting cathartic and soothing.  She is the daughter who could spend hours looking at fashion and home design magazines, appreciating the colors, lines, and shapes. Certainly, she has an affinity for the physical realm. Ironically, she is not at all superficial nor is she mesmerized and awed by physical beauty and “perfection”. On the contrary, her eye is drawn to that which is interesting:  the juxtaposition of color, shade, light, lines, and shapes.  When her two older sisters and younger brother comment that my white beard makes me look much older; our 19-year-old notices my white beard in the context of the wrinkles around my eyes when smiling or squinting. She is the daughter that sees the wrinkles and the “youthfulness” in my eyes and comments on that juxtaposition. Because of her artistic eye, she is able to find beauty everywhere. Interestingly enough, my grandmother for whom our daughter is named also had a similar “artistic” eye.

          This Shabbat we read from Parshat Emor. The four chapters that comprise Parsha Emor focus on the various aspects of Perfection. First, the Torah focuses upon the importance of the spiritual perfection and purity of the Kohen. He must remain in a perpetual state of purity. He is restricted in terms of whom he can marry. He is restricted for whom he can mourn. He cannot go to a cemetery. He cannot make sacrificial offerings if he has physical abnormalities. The second of the four chapters reminds B’nai Yisroel that when approaching God with an offering, the individual must be spiritually pure and perfect and so must the offering. These offerings must come directly from the individual making them and not from “the hand of a stranger” (Lev.22:25). The third chapter of the Parsha deals with the perfection and the purity of time. Time is perfect; each season follows another in order, the holidays such as Shabbat, Pesach, Shavuot, Sukkot, Rosh Hashanah, and Yom Kippur are designated to come in a particular order. That order is both pure and perfect since time and the designation of “Sacred” time comes from God. The fourth chapter speaks about maintaining purity and the perfection of physical space in this case the Mishkan, and all that is in the Mishkan. The Torah even deals with the perfection and purity of human relationships and the punishments meted out when that perfection, purity, and holiness are violated. In a sense, this last chapter reminds us of God’s charge to B’nai Yisroel.

          The Torah places an emphasis upon the physical appearance of the Kohen as it relates to his spiritual purity and eligibility of serving as the Kohen Gadol.  The last eight verses (21:16-24) explain all the physical abnormalities that exclude the Kohen from assuming the position of Kohen Gadol. Blemishes, blindness, being lame, having any broken bones, bad skin, abnormally long eyebrows, a blemish in his eyed, are but a few of the physical attributes that make a Kohen ineligible for the position of Kohen Gadol.   How can the Torah, with its primary focus upon Mitzvot (commandments) and the importance of deeds and the Kavanah, the intentionality behind those deeds, now focus upon something as superficial as appearance? Sefer HaChinuch, a 13th-century halachic texts that lists and comments on each of the 613 commandments in the order in which they appear in the Torah,  comments: “At the root of the precept lies the reason that most actions of people are acceptable, appealing to the heart of those who see them, in accordance with the eminence of those who do them. For when a man is distinguished in his appearance and good in his actions, he will find grace and good understanding (Prov. 3:4). With all that he does in the eyes of all who observe him. Should he be, however the opposite of this- inferior in his form, or peculiar in his limbs then even if he is correct in his ways, his activities will not be so attractive to the heart…” (Emor 275). As upsetting and politically incorrect as that sounds, the comment and the Torah text infer a keen understanding of human nature. While watching the physically flawed Kohen conducting the ritual slaughtering in a perfectly correct manner; our attention would be upon a perceived flaw in appearance or perceived imperfection. As a result, our Kavanah - our intention concerning our sacrificial offering would be lacking and the sacrificial process would fail.

          We are now thousands of years removed from a Beit HaMikdash (Holy Temple), the institutions of sacrificial offerings, and a Priestly class. The Beit HaMikdash has been replaced by Synagogues, shteibles, or wherever a community gathers to pray. Sacrificial offerings have been replaced by the words and music of prayer. The community no longer relies upon the Kohanim to serve as a conduit between it and God. Rather, the person leading the community in prayer and the community itself connects to God. Over thousands of years, there has been a spiritual maturing of God’s children. While the physical characteristic of a person may have once appeared like a flaw or an imperfection to spiritually immature eyes, now those perceived flaws and perceived imperfections are sources for interest and wonderment as we recognize that we are created in God’s image. As a result of mankind’s spiritual maturation, what had once been a physical “imperfection” is now viewed as part of the panoramic display of God’s presence. So as my wife and I look at pictures of our daughter on her birthday, I think about how our daughter sees the world, sees colors, light,  lines, and shapes. May she continue maturing into a confident, thoughtful, intelligent free spirit who can still see the youthfulness in my eyes despite my white beard and wrinkles around my eyes.  May she continue to find beauty in the world.

Peace,
Rav Yitz

Call For Me And I Will Be There (Robert Hunter & Jerry Garcia - Lazy River Road")

           For the past few months, only our 16-year-old son has been living at home.  He will remain the only child in our home through Pesach and on into the middle of May. For his sake, one of his older sisters is scheduled to return.  Yes, there are moments when he enjoys being the only child. For example, he doesn’t have to battle his sisters for bathroom rights. On the other hand, he can’t get away with pawning off his chores onto anyone else. Certainly, he cannot get away with winning the “Ignoring Game”; a game that he quickly mastered while his sisters were home. The “Ignoring Game”  is a game that all children play with their parents and sometimes their grandparents.   I remember playing it with my parents when I was a teenager.  The game can be played at any time of day and under nearly any circumstance. The rules of the game are rather simple. The parent initiates play by calling out to the teenager with a simple request. Assuming that a sibling will actually respond, the teenager ignores the first request. The parent waits approximately 30 seconds before calling out to the teenager with the same request. Again, the teenager ignores the parent’s request, hoping the other sibling will respond. Now the parent waits 45-60 seconds before calling out for the same request. This time the request is louder, sterner, and more specific. “Hello, (child’s name), yeah I am talking to you” or “can you hear me (add child’s name)? I am talking to you.” Now the game changes slightly. The teenager needs to respond, and generally, the response involves a grunt, “Huh” or a question such as “what?” or a statement such as “Ok, ok, I heard you” or “Ok, I’ll do it in a minute”.  Keep in mind, that those statements are code for “I am ignoring you doing something else that I prefer to be doing rather than anything you request.” Now the game escalates. The parent needs to get the teenager’s attention and focus on the request. To accomplish this the parent still utilizes leverage however does so in a quiet disarming manner. At this point,  I try to close the physical distance by approaching them. If they are in their room, I will stand in their doorway. With as much calm as I can muster, I turn the request into a transaction. I rely on my inner Don Corleone and try to “make an offer they can’t refuse”. I try to speak quieter and in a colder more calculating tone. First I confirm that they will ultimately fulfill the request.  Then I make a business arrangement. I remind them that they will make requests of me and ask favours of me and it will become very difficult for me to fulfill their request and favours. We agree on a reasonable timeframe for my request to be fulfilled. With mutually agreed upon deterrents to prevent potential “forgetfulness”, I thank the teenager for fulfilling my request, and the “Ignoring Game” concludes.

           This Shabbat, we begin the third book of the Torah, Sefer Vayikra by reading from the Parsha with the same name VaYikrah. For all of Bereishit (Genesis) and the first half of Shmot (Exodus), we read narratives. In the Second half of Shmot, we read the blueprints of and then the actual construction of the Mishkan – the portable worship station that would accompany Bnai Yisroel on their journey towards Eretz Yisroel. Now the Torah takes a break from narrative and construction. We begin reading the various types of offerings that Kohen Gadol, the High Priest, will make on our behalf. These offerings were the various means by which  God permitted the individual or the community to approach. We approach Hashem for a variety of reasons, including special occasions and for personal reasons: repentance, thanksgiving, and special occasions for communal reasons: seasonal festivals, or daily service.

           We are familiar with the language that usually appears when Hashem speaks to Moshe. VaYomer Adoshem el Moshe Leimor – Hashem said to Moshe saying, or VaYiDaBeR Adoshem El Moshe Leimor – And Hashem spoke to Moshe saying. Now for the first and perhaps only time, Hashem neither ‘says’ nor “speaks” to Moshe. Instead, we read   Vayikrah el Moshe -God called to Moshe (Lev 1:1). ” Imagine, God, calling out to a person before speaking? The word “VaYiKRa” ends with a letter that is in a smaller font size than the rest of the letters that are found in the Torah. So clearly, this type of VaYiKRa is different than the typical kind of VaYiKRA with all the letters being the same size. Rashi, the 11th-century French vintner and commentator, explains that God speaks in a loud booming voice; a voice that can shatter trees and be heard throughout the world. However, this VaYiKRa, was only heard by Moshe. The calling was done so in a loving manner. The diminutive final letter – Aleph; suggests two possibilities.  First, Hashem whispered Moshe’s name in a manner that only Moshe could hear. Second, Moshe was humble enough, as symbolized by the diminutive letter, that his soul was receptive to God’s calling. The result of which Moshe quickly and eagerly responded with Hinneni –“Here I am”.

      I can’t imagine Moshe ignoring God’s call. I can’t imagine Moshe saying, “I’ll be there in a minute” and not showing up. On those rare occasions when our son doesn’t feel like playing the “Ignoring Game”, but instead, immediately responds to my call; he always seems surprised that I am nicer and easier going. He even displays surprise because my request seems neither overbearing nor unreasonable. He even thinks that I am in a good mood. Usually, his immediate response elicits a smile from me or I will tell him that I “appreciate” it. I remind him that no one likes being ignored. On more than one occasion, he has sheepishly smiled and told me that it is especially hard to ignore when he is the only child in the house.

Peace,

Rav Yitz

The Holy On Their Knees, The Reckless Are Out Wrecking, The Timid Plead Their Pleas (Robert Hunter & Jerry Garcia- "Days Between")

           Last week, there was a gathering in Orlando, Florida. Fascinatingly enough, this particular gathering had nothing to do with Disney World and Mickey Mouse. Instead, Orlando was the sight of a C-PAC, Conservative Political Action Committee, a gathering of the politicians and supporters of ex-president Trump. At the entrance to the large ballroom, was a gold bust of Trump. Supporters stood next to the gold bust, supporters took pictures alongside the gold bust, supporters gazed, gawked, and fawned over the gold bust,  they respectfully touched it and acknowledged it as if it was a sacred likeness to their idol. Inside the ballroom, these supporters heard political leaders publicly pledge their fealty and loyalty and blind allegiance to Trump and Trump policies. Indeed, there was idolatry outside that ballroom and there was idolatry inside that ballroom.

          This  Shabbat is the third of the four special Shabbatot that precedes Passover, It is known as Shabbat Parah. The weekly Torah portion is entitled Ki Tissah. Parsha Ki Tissa is divided into several parts. The first section of Ki Tissah focuses upon the commandment of the half-shekel. God commands Moshe to take a census of the population and collect a half-shekel for each person counted. By taking the census and collecting the half-shekel tax, Moshe was able to finance the construction of the Mishkan. The second part of Ki Tissa discusses the final details for the Mishkan, including the spices that are to be used,  the oil to be processed prior to burning, and the designation of Betzalel ben Uri from the tribe of Judah and Ahaliav ben Achisamach from the tribe of Dan to be the Master Builder and Designer of this national project.  The last section and perhaps the most theologically difficult is the narrative of B’nai Yisroel’s construction of and the sin of the  Eigel Zahav (Golden Calf), the resulting punishment, national repentance, personal revelation and the Second Set of Tablets.

           When Moshe re- ascends the mountain seeking forgiveness for the people’s idolatrous behavior; Moshe experiences a personal revelation. God passes by him, However, Moshe is only permitted to see God’s back as God passes by, not God’s face.  During this moment of apology, repentance, and personal revelation, God reiterates the covenant.  VaYomer Hinei Anochi Koreit Brit Neged Kol Amcha E’eseh Niflaot Asher Lo Nivre’u V’Chol Ha’Aretz U’VeChol HaGoyim - God said, ‘Behold, I seal a covenant: Before your entire people I shall make distinctions such as have never been created in the entire world and among all the nations.; and the entire people among whom you are will see the work of Hashem – which is awesome - that I am about to do with you. HiShameir Lecha Pen Tichrot Brit L’Yosheiv Ha’Aretz Asher Atah Ba Aleha Pen Yiheyeh L’Mokeish B’Kirbecha- Be vigilant lest you seal a covenant with the inhabitant of the land to which you come, lest it be a snare among you. (Ex. 34:11-12) Certainly, building and worshipping the Eigel Zahav (the Golden Calf) was a grave violation of Bnai Yisroel’s covenant with God. However, from God’s perspective, the more serious concern was B’nai Yisroel’s emulating the indigenous idolatrous tribes that B'nai Yisroel would encounter in Eretz Canaan. God reminded Moshe and the people that they must not weaken the nature of the covenant. They must not emulate these nations for fear that B’nai Yisroel becomes L’Mokeish - ensnared, trapped, and weakened. How could these idolatrous nations ensnare B’nai Yisroel? The fact is these nations cannot trap or ensnare B’nai Yisroel. However, if B’nai Yisroel becomes spiritually weak, spiritually less vigilant, and begins emulating these idolatrous tribes, then B’nai Yisroel will become L’Mokeish, ensnared, trapped, and weakened. Only B’nai Yisroel can allow itself to become ensnared.  

          No matter the country in which we live, no matter the neighborhood in which we reside, we must all be vigilant of the idolatry around us.  “lest we become ensnared”; and begin engaging in idolatry. Idolatry comes in numerous forms: ancient or modern.  a  Golden Calf or a Golden Bust,   a cult of personality, the crass materialism of a consumer society, money and status. Whatever the form, whatever the mode of Idolatry, it is a result of our passions, emotions, fears, wants, and desires. When passion and emotion overwhelm our ability to think, and reason for ourselves, we become L’Mokeish, ensnared. So the Torah calls B’nai Yisroel to remain vigilant, keeping emotions and passions in check. Rather, God reminds Moshe that the survival of B’nai Yisroel and the covenant requires that we ground ourselves, protect ourselves, and keep our covenant by relying upon our minds, our ability to reason, and our ability to connect to the holiness within our souls and to study God's Torah. 

Peace,

Rav Yitz

Rav Yitz

Inspiration, Move Me Brightly, Light The Song With Sense And Color, Hold Away Despair (Robert Hunter & Jerry Garcia - Terrapin Station)

         This week, we celebrated Purim. Certainly, Purim looked and felt a lot different this year than last year. Yes, there was a glaring difference between last year’s Purim celebration and this year’s Purim celebration. Last year’s celebration essentially became super spreader events in orthodox communities in and around the New York suburb of Westchester. This year’s celebration was low-key, with no guests, with one eye towards Shabbat preparations. It is still winter; however, I felt the ever so slightest transition to Spring. Daylight lasts just a little bit longer. The sun sets just a little later. When at its apex, the sun burns just a little warmer and shines a  little brighter.  Yes, I am sure we will get some more snow, and there will be more days below freezing; but the fact that there is more daylight, more sunlight reminds us that we are slowly emerging from the darkness of winter. 

           This Shabbat we read from Parshah Tetzaveh. The focus of the Parshah is upon Aharon, Moshe’s brother, Aharon’s sons, their position as the Kohen Gadol, (High Priest), their “work uniform” and their preparations. Just like last week’s Parshah, Terumah was chock full of specifics and details concerning the construction of the Mishkan, Tetzavah’s primary focus is upon the specifics and the details concerning the  Bigdei Kohanim - The Kohen Gadol’s Priestly uniform. From material to design, this aspect of the Parshah is a tailor's/fashion designer’s dream. Once the details for the uniform have been taught, the Parshah changes its focus to the Kohen’s required preparations. These preparations were vital in order to make sure that the Kohen was spiritually pure enough to make offerings on the behalf of the people. God will only rest his presence among the people once the construction is complete, the clothes are made, and the Kohanim have been purified.  

          This is the only Parsha since between the beginning of the Book of Exodus until the end of the Torah that does not mention Moshe by name. Rather, he is referred to as Atah – You. Moshe’s only responsibility focuses upon the purity of the olive oil used to light the Menorah (7 branch candelabra), and making wise personnel choices. Moshe personally designates the Kohanim and he selects wise and talented people to make the sacred priestly vestments and build the Tabernacle. V’Atah T’tzaveh et Bnai Yisroel VYikchu Eilecha Shemen Zayit Zach Katit La’Maor L’Ha’Alot Neir Tamid – Now you shall command the Children of Yisroel that they shall take for you pure, pressed olive oil for illumination to kindle the lamp continually (Ex. 27:20). Rashi explains that “continually” does not mean 24/7. Instead “continually” means that the Menorah (was kindled every evening, even on Shabbat. The Menorah burned from evening until morning. Ramban, citing Sifre ( a rabbinic text of Midrash Halacha), disagrees with Rashi and completely contradicts him. Rambam explains that “continually” does indeed refer to the westernmost lamp of the Menorah that burned 24/7. Figuratively speaking,  light frequently symbolizes wisdom and enlightenment. We also know that light is symbolic of God’s presence. Olive oil provides the fuel for Menorah, a light that was to burn constantly in the Mishkan and later in the Holy Temple, the Eternal Light. Like the Menorah is a vessel requiring pure  Olive Oil in order for a flame to burn, the same is true for the Kohen Gadol who serves as a vessel to transmit sacrificial offerings from the people to God. As a vessel, he must be pure both on the outside (the Bigdei Kahuna -Holy Vestments), and on the inside, his soul. These Holy Vestments are only for the Kohen. However the Menorah, the "continual" light is a light for B’nai Israel. The light of the Menorah embodies B’nai Yisroel’s pursuit of holiness, spirituality, and knowledge. 

          The pursuit of wisdom, enlightenment, and the attainment of holiness is not limited to Moshe and Aharon but is aspirational for all Bnai Yisroel. The pursuit of this light and warmth is not limited to moments of  Torah study, and the fulfillment of the Commandments. Sometimes this pursuit of wisdom and holiness occurs at the most mundane moments when we become aware of the slighted transition of a season, the cycle of a moon, or the first noticeable chirpings of a bird in the morning. Indeed, we look for the light.  Sometimes the light finds us. We look for clarity. Sometimes we need only open our eyes. Our striving is neither confined by time or space, We are able to carry that light with us where ever we go.

Peace,

Rav Yitz

Rav Yitz

My Words Fill The Sky With Flame; And Might And Glory Gonna Be My Name (John Barlow & Bob Weir - "Estimated Prophet")

            As we listened to the Prime Minister share the additional restrictions on entry into Canada, my wife and I called our daughters in the Washington D.C. metro area. As parents, we needed to inform them of the new restrictions if they planned on returning home for Pesach. They would need to plan ahead accounting for testing, quarantining and the most efficient mode of travel.  My wife was upset because bringing them home for Passover became more expensive and more inconvenient. However, both our daughters agreed with the Prime Minister that further restrictions in order to prevent unnecessary travel were actually a smart and responsible decision. Each daughter explained that both Australia and New Zealand have initiated similar restrictive travel policies back in the late spring and early summer.  Compared to Europe and the United States, both Australian and New Zealand society appear far healthier, having returned to a more normal life. Testing and monitoring for outbreaks in those places remain constant and ongoing. The populace fully accepts what so many in North America consider “heavy-handed” because the vast majority in those respective nations believe that each person plays a vital role in making Australian and New Zealand society safe and open. Each individual feels connected to the greater good.

In this week’s Parsha Yitro, there are two distinct narratives. The first narrative focuses upon Moshe and his father-in-law Yitro.  Moshe leads B’nai Yisroel to Midian. While there, Moshe spends a little time with his wife, his two sons, and his father-in-law, Yitro. Yitro acknowledges that G-d has been protective of B’nai Yisroel and that the Lord is greater than all other gods. The next day, Yitro witnesses Moshe sit from morning to night mediating and adjudicating conflicts among B’nai Yisroel. Yitro understands that his son-in-law is overextended and the current method of governing is neither good for him or Amchah (the nation). Being both a Priest of Midian as well as his father-in-law, Yitro offers advice as both a father and a community leader. The second distinct narrative occurs, from chapters 19 through 20,  and focuses upon B'nai Yisroel’s revelation at Sinai.  The Parshah concludes with God’s declaration of the Aseret Dibrot, the Ten Commandments. The second part of the Parshah is very well known, incredibly unclear, and lends itself to numerous interpretations, commentaries, and Midrashim.  However, the two stories seem so disparate and could easily stand alone.  Why do these two separate narratives appear together in the same Parsha and how are they connected? 

           Yitro suggests to Moshe “You be a representative of God, and you convey the matters to God…you shall make known to them the path in which they should go and the deeds they should do. You shall discern from among the entire people, men of accomplishment, men of truth, men who despise money. You shall appoint them as leaders of thousands…they shall judge the people at all times, and they shall bring every major matter to you, and every minor matter they shall judge, and it will be eased for you, and they shall bear with you. If you do this thing and God shall command you, then you will be able to endure, and this entire people, as well, should arrive at its destination in peace.” (Ex. 18:19-23)  Yitro explains that a community must have a shared vision. To some degree, people need to know how to seek G-d on their own, and how to behave within a community. Others need to know God's ways in order to adjudicate and mediate conflicts or transmit information. Everyone must have access to G-d and G-d’s teaching. Only then will Moshe’s leadership responsibilities be light enough to bear. Only then will Amchah have a stake in the relationship with G-d. Only then will Moshe and B’nai Yisroel become willing participants in their covenant with G-d. Only then can this community uphold its role as a “priest to the nations”. Then and only then will Moshe and B’nai Yisroel arrive at its destination in peace.  However, Yitro’s suggestion is a top-down approach. Moshe sits atop. Those with enough knowledge and integrity to serve as judges sit beneath Moshe. Eventually, this knowledge will “trickle-down” to Amchah, the general population.  

          After Moshe heeded his father in-law’s advice, the preparation for and the Revelation at Sinai occurs. While Moshe ascends and descends the mountain, the narrative focuses upon B’nai Yisroel’s preparation, and its standing, waiting, and listening.  God instructs  Amchah to prepare for Revelation. The “entire people'' were in the camp, and they shuddered. Then Moshe brought the people from the camp toward God. (Ex 19:16-17). When presented with God’s covenant, “the entire people responded together and said, ‘everything that God has spoken we will do!’”(Ex 19:8) The narrative continually emphasizes that Revelation was not solely between God and Moshe. If it were, then Moshe’s role as teacher, prophet, and adjudicator of law would be overwhelming. Rather,  B'nai Yisroel must be involved in the process. B’nai Yisroel must experience some aspect of Revelation. B’nai Yisroel must be active participants in Revelation. They were. They willingly and unanimously responded.  B’nai Yisroel’s unanimous response indicated that they were responsible and willing participants in the covenant. Their participation and the unanimous response indicated that they shared a common vision and purpose.

          The two narratives join together in order to demonstrate that covenant is a sacred partnership between God and Amchah (the Nation), and between God and each individual. The two narratives combine to demonstrate that B’nai Yisroel connects directly and through a shared intermediary, Moshe. As a result, each individual understands the benefits of self-sacrifice for his/her own welfare as well as the welfare of the covenant and the community. Ideally, this self-sacrifice will allow B'nai Yisroel and Moshe to arrive at their destination in peace. The citizens of Australia and New Zealand care enough about themselves and their community to engage in behaviour that requires some self-sacrifice in order to prevent the spread of Covid,  re-open society thereby arriving at its destination in peace.  This attitude benefits both the individual and the community.  So our daughters will plan accordingly. Their inconvenience is a small price to pay to combat the spread of Covid and hopefully return to a more normal way of life. 

Peace,

Rav Yitz

You've All Been Asleep, You Would Not Believe Me (John Barlow & Bob Weir- "Estimated Prophet")

           Perhaps it’s nature or maybe it is nurture, but I grew up with an incredibly low threshold for listening to people whine. I recall as a boy hearing my younger sister whine, it drove me crazy. My wife knows I have a low threshold for listening to and tolerating whining. My children always understood that whining about or for something was never a good strategy to illicit my empathy and understanding. As I have grown older, I have very little patience for adults who whine. 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.

          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, which always sounded to me 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”. The complaining and the lack of patience seem to indicate B’nai Yisroel’s lack of patience. Although liberated from slavery, B’nai Yisroel still has the mentality of slaves. After generations of slavery, B’nai Yisroel has grown used to living passively. As slaves, 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 on 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.

         Emunah (Faith) in God depends upon 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 enslaved by our fears, enslaved by our anxieties, and enslaved by our own passivity. At first, it may always seem 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

Close The Gap Of The Dark Years In Between (John Barlow & Bob Weir - "Cassidy")

     One of my lasting childhood memories recurs every four years. I remember watching Presidential Inaugurations with my parents. The experience was an all-day civics lesson with my father reminding me of the miracle that we witness with the peaceful transfer of power. He and my mother would remind me and my sister that history has consistently demonstrated the extremely rare and miraculous nature of the peaceful transfer of power.  They explained this miracle as simultaneously "fragile" and "powerful", like a flame being passed from candle to candle bringing light to the darkness.  

    This week's Parsha is Bo.  The ten plagues culminate with locusts, darkness, and finally the killing of the firstborn. 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 doorpost. 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 firstborn, remember this night, remember what God did for B'nai Yisroel, and how B'nai Yisroel eventually returned to the land. 

Parts of the Parsha are read on Pesach. Those parts dealing with the Paschal sacrifice, as well as the Mitzvah of "Telling" the child about the impending redemption, are read. However, there is one phrase that is particularly interesting and revealing. 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 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 Rennaissance commentator, typical darkness is an 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 the three-letter root Mem Vav Shin - 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, and, ironically, it can only affect the Egyptians precisely 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 the freedom of movement. Like prisoners, slaves are captive and bound by very physical limits. The slave lives in darkness and has learned how to “see” within the darkness, not so the master who is unconstrained by physical limits.  As a result of being unable to “see” in this type of darkness, the “master” cannot move for fear that the next step will constitute a “last step”, into an abyss. In a sense, the free person has become paralyzed.  

    The plague of darkness didn’t spread to the homes of the Hebrew slaves, darkness was confined to Egypt and to the Egyptians. B’nai Yisroel had light, they had a covenant with God. Moshe would remind them of that covenant and remind them to teach their children of that covenant and engage in rituals to remind them of and continue to participate in that covenant. Yes, I have grown older, our family gathers together every four years and watches the same miracle that I watched with my parents, and our children receive the same civics lesson that I received. I realized that the lessons we learn as children and transmit to our children, the rituals that we engage in as children, and the same rituals we teach to and do with our children bring light to a darkened world. If those values are integrated and deeply internalized, that light still combats darkness.