All This Favour Ended When My Brother Failed At War - (John Barlow & Bob Weir - "My Brother Esau")

           Being American, Thanksgiving was always a big deal in my family. There were numerous family traditions and foods that were associated with the day. One of the traditions established by my mother occurred during the meal. We would go around the table and offer our reason for being thankful. Usually, the reasons focused on health and family. However this year I am more acutely aware of what or more importantly for whom I am not thankful. I am not thankful for Elon Musk and his decision to reinstate Donald Trump on Twitter. However, I am thankful for all those employees of Twitter who continue to quit and hopefully, the company will be utterly ruined and fall into the dust heap of history. If you go on Twitter, you will find a cesspool of hate ignorance, intolerance a  sewage system of conspiracy theories, and a public square inhabited by loud people who crave attention, speak in hyperbole, and pander in fear and hatred. 

          This week’s Parsha is Toldot. We read of the birth of Esav and Yaakov. Even though they were twins, we learn that these boys couldn’t be any different. Esav is a hunter Ish Sadeh – is a man of the field, an outdoorsman, Yaakov is Ish Tam v’Yashav b’Ohalo – a simple man who resides in his tent. Yaakov is concerned with the Birthright, receiving blessings, and the spiritual world. Esav is concerned with eating, drinking, hunting, and the physical world. We learn that just like his father, Avraham, who experienced a famine in the land, Yitzchak also experienced a famine in the land. Unlike his father, Yitzchak does not go down to Egypt. Yitzchak remains, grows wealthy, and re-opens the wells that had gone dry in his father’s day. The narrative then re-focuses on Yitzchak and his family. Yitzchak, sensing his imminent death, wants to bless Esav. Rivka overhears this and tells Yaakov to pose as Esav in order to receive the blessing. Yaakov listens to his mother and dresses as Esav. Yaakov receives Yitzchak’s blessing. As a result, Esav is fit to be tied and threatens to kill Yaakov.

        When Esav turned 40, he got married. As different as the boys were before this, Esav’s marriages reflect his further spiritual diminishment from his mother and father. Esav’s association with these women brings out the worst in him. Va’Yehi Eisav Ben Arbaim Shanah VaYikach Isha et Y’hudit Bat B’Eiri HaChiti V’et Basmat Bat Eilon Ha’Chiti – When Esav was forty years old, he took as a wife Judith daughter of Beeri the Hittite, and Basemath daughter of Elon the Hittite. Va’Tiheyenah Morat Ruach L’Yitzchak U’l’Rivkah – and they were a source of spiritual bitterness for Yitzchak and Rivka (Gen.26:24). There is a Midrash that tells us that once a species of bird migrated to Eretz Yisrael. The Rabbis were unable to determine whether this new specie was kosher or treif. Rabbi Chiya, the leading scholar of his day, said, “Isolate one on the roof and see what kind of birds associate with it.” Immediately a raven (which is not kosher) joined the new bird. The Rabbis were able to finally determine that the new species of bird was not kosher. The same was true with regard to Esav when he married both women. They brought out the worst in him, whether it was Avodah Zarah – idolatry, or degrading himself to such a point that he did not warrant receiving the blessing. Of even greater concern to Rivkah and Yitzchak was the departure of the Divine Presence. Remember that when Yitzchak’s mother, Sarah, died, the light in her tent, the holy presence diminished. When Yitzchak married Rivka, the holy presence returned to Sarah’s tent. However, when Esav’s wives became part of Yitzchak’s household, this holy light was vanquished.

          Yes, there was a brief moment when Twitter was first created when its potential was evaluated through the prism of the best of human nature. When children are young, we tend to see their future as positive, full of potential, and as a source of joy and pride (nachas) to the parents. At that moment we are completely thankful. However, the children grow up and follow their paths, and perhaps a parent’s optimism, hopes, and dreams gradually diminish and are replaced with the realization that the child has become the worst possible version of him/herself. That is what happened to Esav. That also holds for any new endeavor or product or service. Twitter came into the world and was hailed as a place for the civilized exchange of ideas, and the instant transmission of information. Sadly it did not take long for Twitter to grow up and become the worst possible version of itself, a place that attracts misinformation, conspiracy, hatred, racism, antisemitism, and fear. Maybe all those who left Elon Musk can form a version of Twitter that fulfills the best possible version of itself and become like Yaakov as opposed to Esav.

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

With Its Words Of A Life That Could Almost Be True (John Barlow & Bob Weir- "Black Throated Wind")

          One of the voices of my childhood passed away this week. Vin Sculley, the voice of the Brooklyn and then Los Angeles Dodgers passed away. He was well into his nineties. He was the voice of the Dodgers for 67 years. When I was a little boy, during baseball season I used to listen to the games on my transistor radio. I only listened at night, and only after my parents “tucked me in” for the night. On a clear night, growing up in upstate New York, I could hear radio broadcasts from the northeast including Boston and  New York, and as far west as Chicago. I could get games from as far north as Montreal and as far south as Baltimore. Because I was a Yankees fan, I grew up listening to the radio broadcasters of the 1970s. However, on an especially clear night, if the Dodgers happen to be playing the Chicago Cubs or the New York Mets, or the Montreal Expos, I would hear Vin Sculley. No, I did not like the Dodgers, I grew up a Yankees fan, and continue to be a Yankees fan. However, when I heard Vin Sculley speak when I heard his “folksy” description of the field, the crowd, the batter, the pitch, and the way he suggested "to pull up a chair”, allowed me to see the game while I listened on my transistor radio. Through the use of spoken language, he painted a glorious picture and I didn’t even like the team! 

          This week’s Parsha is Devarim, which is the first Parsha of the Book of Deuteronomy or Sefer Devarim. Moshe recounts in very wide brushstrokes, the experience of the generation that fled Egypt. Very few details are given. In fact, Moshe begins the story at the foot of Sinai; however, the name is changed from Sinai to Horev. In his recounting, Moshe speaks as a participant in this national experience not in the third person, as was presented in the Books of Exodus, Leviticus, and Numbers. This is quite different from the Moshe we have seen. Until now he spoke as a prophet. God spoke to him and he spoke to B'nai Yisroel. Now Moshe displays a certain amount of freedom as he shares the experiences of the past from his perspective. Parsha Devarim is the introductory Parsha to Moshe’s formal teaching of the Torah to this new generation. Moshe begins with a history lesson beginning with the most recent events and working backward to the Exodus. Moshe Rabeinu, now only a few weeks from the moment of his death, imparts his teaching and his wisdom upon B’nai Yisroel like a dying grandparent or parent would to his/her children.  This re-telling or repetition of history and laws to a new generation inspired the Talmudic Sages to call Sefer Devarim (The Book of Words- Deuteronomy) the Mishnah Torah or the repetition of the Torah.

            Both the Parsha and the Book of Devarim begin with a narrative statement.  Eilah HaDevarim Asher Diber Moshe El B’nai Yisroel B’Eiver Yarden-These are the words that Moshe spoke to all of Israel, on the other side of the Jordan…(Deut. 1:1) For the next 5 verses, the Torah’s text is in the third person narrative form in which a time and place are clarified. Finally, beginning with verse 6, the third person narrative shifts to Moshe’s words.  What follows in Moshe's teaching and Moshe’s repetition of the Torah embodies tradition. Moshe’s teaching and his repetition of the Torah, exemplify every parent’s responsibility to strengthen the child’s connection to Judaism, to Torah, and to God. Why do we need to be told that for five verses, Moses’ words will be arriving shortly? Since there are no wasted words in Torah, why don’t the words Eilah Devarim appear immediately before Moshe begins speaking? The Or HaChaim, Chaim Ibn Attar (1696-1743), was a leading Moroccan Rabbinic Commentator of his day, explained that the word Eilah implies “only” and is therefore restrictive and separates that which came before from that which follows. The words that came before this are God’s words and the words that follow  Eilah (These) are Moshe’s words spoken of his own volition.  Citing the Talmud in Tractate Megillah 31, we are reminded that Moshe personally recorded the curses and admonitions in this book and even the legislation which he repeats he does so voluntarily; not because he was commanded to do so.  The first five narrative verses clarify time and space as Moshe’s words are about to follow because we might conclude that just as Moshe felt free to say what he wants here in Devarim, he might have felt free to say what he wanted in the previous books of the Torah. “Only these words” that Moshe spoke of his own volition. Here was Moshe Rabeinu, the elder statesman, the individual that unquestionably had a close relationship with God, speaking before the younger generation. He speaks to them about their connection to their past, he speaks to them about their ancestors, their heroic deeds, and their backsliding. He speaks to them about a covenant, he speaks to them about inheriting the land of Canaan.  Moshe begins the process, with his words, to connect the present generation to past generations and to connect this present generation to the original covenant that God made with the Patriarchs, Moshe, and B’nai Yisroel at Sinai.

  The Torah constantly reminds us of the Holiness of words. After all, the Torah begins with a narrative of God engaging in the creative process. It is the only moment where God is alone, and not dealing with human beings. At that moment when God is alone and creating, God does so through speech. As the Sefer Bemidbar, the Book of Numbers concluded, Moseh taught Bnai Yisroel the sanctity of “vows and oaths” (Num.30:2-17) In Sefer VaYikra, we learned that spiritual impurity is a function of “gossip” or “impure speech” (Lev. 14:1-20). In Sefer Shmot, when the Ten Commandments are given, one had to do with “bearing false witness” ( Ex.20:13). Words are, perhaps, the one activity that comes closest to engaging in a Godly, or holy activity. Words can bring a community together and words can be used to so division and hatred. Words can create a common shared experience and common purpose. All of “these words” can transcend differences and make individuals part of something much bigger and more meaningful. Sometimes “all these words” can allow a little boy to close his eyes and see the exact same thing as millions of others who are listening to the same broadcast. 

Peace,
Rav Yitz

You Can Trade Your Soul For An Electric Guitar - (John Barlow & Bob Weir- "Heaven Help The Fool")

           Of all professional sports, Baseball offers the most amount of games in the regular season: 162 games. The regular season usually begins at the end of March (this year it began in the first week of April due to a strike) and concludes at the end of September. After 6 months of 162 games, the Postseason begins.  So, whichever teams are good enough or lucky enough to play in the world series, those teams will have played baseball for 7 months. However, at this time of year, around the middle of the season, a baseball team must assess where it is on and the  We prognosticate as to what our favorite team will do in order to put themselves in the best possible position to win the World Series. During our discussions, my parents and I are always amazed at how a change of environment can truly affect a player’s outlook itself both in the short term and the long term. By the middle of July, two weeks before a trade deadline, a team needs to assess its performance and decide whether it can find help from outside the organization. Halfway through the season and a team needs to determine whether they have a legitimate chance of making the playoffs. If a team does not feel that there is a chance, then they may decide to trade their best players in order to get younger less expensive players in return. Of course, the message to the fanbase is that the team has “given up on the season”. A team that believes it has a very reasonable chance of getting into the playoffs or even challenging for a World Series Championship, may decide to there is a particular position that could be upgraded and that could be a difference maker. Sometimes a very good team has experienced injuries and the return of those injured players will be enough to stand pat with the current personnel. What is always amazing to me, and it happens every year, there is always a player on a poor or mediocre team who is experiencing a disappointing season and not performing up to expectations. Management is disappointed, the fans are disappointed and sometimes the player himself is disappointed. Then the player is traded to a team that is contending for a playoff spot. The management of the contending team believes that the disappointing player can make a difference.  Whether it is the organization, the stadium, the fans, the fact that the player has a chance to play in the postseason, or just knowing that he is wanted, the player has an incredibly productive second half of the season and by the end of the season, he has lived up to or exceeded new team’s expectations. 

          This Shabbat we read Parsha Balak. In the Parsha, we read an interesting narrative that is filled with suspense, humor, intrigue, an apparent “midseason trade” and even a happy ending. It is interesting to note that throughout the Parsha, the focus is on the outside world as it relates to the B’nai Yisroel. That is to say, Balak, the king of Moab, and the tribe of Midian are the subjects of the Parsha. B’nai Yisroel hovers as the main reason for why the narrative is pertinent; however for once, Bnai Yisroel is not doing something wrong, they are not recipients of God’s anger. Instead, they placidly and temporarily settled on the plains of Moab waiting to enter Eretz Canaan. Not until the end of the Parsha and only after the narrative of Balak and Bilaam concluded, does the Torah return to a narrative style with Bnai Yisroel as the subject of poor behavior and God’s anger. 

          Bilaam, a soothsayer is hired by Balak to curse Bnai Yisroel. By cursing Bnai Yisroel, Balak believed that this was the only way to defeat Bnai Yisroel since they had successfully waged war on all the indigenous tribes thus far. The donkey that Bilaam rides upon on his way to curse Bnai Yisroel refuses to respond to Bilaam, and Bilaam grows angrier and angrier. The donkey is able to see an Angel of God in the road and Bilaam the soothsayer cannot. So a humorous conversation between Donkey and Soothsayer occurs (this is the funny part). Bilaam eventually realizes that he is unable to curse B’nai Yisroel. Finally, when he is looking from the hills down upon B’nai Yisroel and sees a peaceful, God-fearing community he utters praise instead of curses.   Imagine Balak’s anger and frustration? He hires Bilaam to curse B’nai Yisroel; instead, he blesses B’nai Yisroel! ​Vayomer Balak El Bilaam Meh Asita Li Lakov Oyvai L’Kachticha V’Hinei Beirachta Vareich​ –​ Balak said to Bilaam, “What have you done to me! To curse my enemy have I brought you – but behold, you have even blessed!”​ (Num. 23:11) Balak’s frustration is something we can all understand. He believed that Bilaam, a powerful soothsayer/prophet was capable of communing with God and deriving the appropriate sign in order to curse Bnai Yisroel. Bilaam’s response is quite revealing: ​Halo Eit Asher Yasim HaShem B’Fi Oto Eshmor L’Daber! ​Is it not so that whatever Hashem puts in my mouth, that I must take heed to speak! Essentially Bilaam explains that he can only say what God would have said. If Balak could have traded Bilaam for another soothsayer, he probably would have.

          As awful a person as Balak is, and as mercenary, a person as Bilaam is, we can learn a lot from the exchange of both men.  Balak hired the soothsayer to do a job for which Bilaam was renowned for doing. Bilaam did not live up to his reputation nor Balak’s expectations.  Had Balak issued a curse himself, even if it failed, at least he would have felt empowered.  For Bilaam, at least for that moment, he turned inwards, listened to his soul, listened to the donkey, listened to God and his entire attitude changed teams. At least for the moment, this mercenary soothsayer offered only blessings to the Jewish people. The fact of the matter is that we need to turn inwards, towards our soul. There, in our own soul, we will find holiness. The funny thing about the trade deadline, sometimes it is the trades that don’t get made turn out to be the best.  Rather than trading for another player –looking outwards; teams decide to stick with the personnel that they have, injured players return from injury, the organization expresses confidence in the players and the coaches, and the players commit to playing better, commit to exerting greater effort, and working harder. They look inward and renew a sense of commitment and purpose. 

   Peace,               
    Rav Yitz 

Learn To Speak, Speak With Wisdom Like A Child (Robert Hunter & Jerry Garcia - "Foolish Heart")

          For the past six weeks,, our twenty-year-old daughter has endured physiotherapy for her July ACL knee surgery. To her credit, she has been incredibly dedicated throughout her knee rehabilitation. So several times a week, I drive her. I bring her there, take a walk, pick her up, and drive her back home. We get to talk a lot about the surgery, the actual rehab, the exercises, her experience, frustration with the healing process, and a host of other things, including Covid 19, when she will head to Maryland for university and politics. After we return home, we take a short walk and practice what she was doing in physio. I show her a technique for a certain motion with her knee or her hip and she watches and listens. Then she follows my instruction and asks, “How did you know to do that? You aren’t a physiotherapist.” No, I am no physiotherapist,  but I have had enough leg injuries and gone through enough physio, that I learned through experience. So, I smiled and explained to my daughter, that I have learned a few things based upon my own experiences.

          This week we read from Parsha Ki Tavo. The Parsha begins with Moshe explaining the laws that are specific to B'nai Yisroel’s entry into the Land.  He reminds them of the laws of first fruits, and tithing.  Moshe reminds them that there is a powerful link between God, B'nai Yisroel, and the Land. Each needs the other.  Moshe then describes the ritual specific to this generation that will symbolize their acceptance of the Torah and the covenant.  As they cross the Jordan River, they would inscribe two stones with Kol Divrei HaTorah HaZot BaEir Heiteiv – You shall inscribe on the stones all the words of this Torah well clarified.” Then the stones would be covered with plaster in order to protect the inscriptions. Moshe then reminds B'nai Yisroel that they are now an Am Yisroel– a Nation and no longer B’nai Yisroel – Children of Yisroel.  With that change of status comes responsibility, and Moshe lists the blessings and the curses that will result depending upon Am Yisroel’s behavior.  Moshe concludes his passionate plea to fulfill the covenant by giving Am Yisroel a brief history lesson. He reminds them that they left Egypt and saw all the signs and wonders (they didn’t, rather their parents and grandparents experience the Exodus and witnessed the plagues). Moshe reminds them that he let them for Forty years, and they didn’t eat bread nor drink wine, rather they experienced the miracle of the Manna. He reminds them of battles they fought and won and finally he reminded them they were ready to begin their new lives in the land. 

          Moshe also reminds them that if they listen, they will be blessed. If they fail to listen and fail to live up the covenant, then they will be cursed and sent into exile. V’Haya Im Shamoah Tishmah B’Kol Adoshem Elokecha - It shall be that if you hearken (surely listen/obey) the voice of Hashem, your God, - Lishmor et Kol Mitzvotav Asher Anochi Mtzavcha Hayom - to observe, to perform all His commandments that I command you this day, Untancha Adoshem Elokecha Elyon Al Kol Goyei Ha’Aretz - then Hashem, your God, will make you supreme over all the nations of the earth. (Deut. 28:1)  Rashi explains that the force of this emphatic doubling of the verb ShaMA-listen. “If you take it upon yourselves, it will become easy for you, since it is only the beginning that is hard.” Rashi, and the Talmud Sages before him,  offers a psychological truth about observance and about anything new for that matter. At first, the action may prove daunting and perhaps even overwhelming. However, as the action is repeated, it becomes easier and easier and almost second nature. Rambam (Maimonides) commented that “the more man is drawn after the paths of wisdom and justice, the more he longs for them and desires them (Code, Teshuva 6:4) However it is not enough to listen, but rather one must listen emphatically, that is, internalize what has been listened to and then used.

Whether it is observing Mitzvot or just listening to "Dear Old Dad", our daughter learned this most valuable lesson. She can whine, and mope, but if she just listens to me, her life will actually be OK,  Of course, like B’nai Yisroel, it is all predicated on listening, observing, and then consciously acknowledging that it actually works.  Sometimes,  learning from another person's experience can be an incredibly useful means of education, and managing life. Well, good luck with that!

Peace,

Rav Yitz 

I Got A Feelin' There's No Time To Lose, No Time To Lose (John Barlow & Bob Weir - "Saint of Circumstance")

My daughter and I went to the supermarket last week in order to get the requisite Kosher for Pesach foods needed for my wife’s assorted recipes. Actually, like many Jews, we went to the supermarket more than once. However on one particular journey to the supermarket, as we were pushing our cart through the throng of Jews, a man carrying a food basket was walking against the flow of supermarket traffic looking decidedly out of place and lost. First, he had a cross hanging from his neck. Yet he was entering the melee of the Kosher for Passover section. He saw me and my daughter just as we left the “Kosher For Passover” section as he drew towards us and said, “Excuse me.” He said he noticed the Kippah on my head. My daughter knew exactly what was going through my mind. I wish had been wearing a baseball cap. I smiled and said to this man with the cross hanging from his neck, “there are many people wearing a kippa on their head and there are even a few wearing black Fedoras and or Borsellino hats.” He smiled and explained that he has already tried speaking to four men. It seems that no one has time for him. My daughter knew what I was thinking: Leave immediately. However, I also knew what my daughter was thinking: be patient and listen. So I smiled and explained it is a very busy time and then I asked him how I could help him. The man had written an article about the Kingdom of God, and the impending Salvation of the Jewish People. He thought it would be particularly poignant to read at this time of year and he needed some input from Jews. He asked me if I could take the time to read it. I looked at my daughter, my eyes pleading with her to give me her permission for me to politely remove ourselves from this very uncomfortable position. She nodded and I turned to the man and politely said that I would love to read the article but I was very busy preparing for the Passover Festival. The man said something stunning. He had written an article about God and mankind and it seems that the Jews don’t have time for God. He then remarked that he was saddened and surprised that these people had no time for God. Now I was growing very impatient and my daughter saw me draw my breath to speak. I leaned in and quietly told the man that while it may seem that these people are all in a hurry, and explain that they don’t have time to stop and speak with you, that doesn’t mean that they don’t have time for God. Every one of these people shopping for Passover, every one of these people preparing for Passover was making time for God. Then I suggested that maybe they weren’t making time for him and the version of God and God’s Kingdom and God’s Salvation, that he felt compelled to discuss with Jews whose focus was on Passover. I wished him a good day and good luck.

This Shabbat marks the first day of Pesach. Pesach is known as Zman Cheiruteinu – the Time of our Freedom. Shabbat is known as Yom Menucha and a Day of Rest.  Because Pesach comes once a year and Shabbat occurs fifty-two time a year, on this particular Shabbat, Pesach tends to be our focus. We didn’t just partake of a Shabbat dinner; we participated in a Seder.  We don’t read from the weekly Torah reading, we read a special Torah reading that focuses upon the narrative of the first Passover celebration in Egypt as B’nai Yisroel was about to become a free people and leave Egypt. U’Lekachetem Agudat Eizov Utvaltem BaDam Asher BaSaf V’HiGaTem El HaMaSHKoF V’El SHTei HaMZuZoT MiN HaDaM Asher BaSaF V’ATeM Lo TeiTZu ISh MiPeTaCH BeiTo Ad  BoKeR -  You Shall take a bundle of hyssop and dip it into the blood that is in the basin, and touch the lintel and the two doorposts with some of the blood that is in the basin and as for you, you shall not leave the entrance of the house until morning (Ex. 12:22).  We had to choose a lamb, slaughter a lamb, cook a lamb, eat it and ask questions. In a sense, it seems like we had to hurry up and wait for redemption.

Fridays and the hours leading up to Shabbat have are hectic quality in their own right. Passover preparations are a completely different type of hectic sensibility. The Shabbat “hectic” begins slowly maybe in the middle of the week it culminates in the minutes before candle lighting. The hectic before Pesach begins slowly weeks in advance when the Kosher for Passover food arrives in the stores. It builds with invitations to Seders, menus, shopping lists, and schlepping boxes, converting a kitchen and then cooking. Even when the Festival begins, there is still a sense of hectic when the Seder begins. We need to complete the Seder by midnight. One type of hectic is necessary for being able to appreciate Shabbat as Yom Menucha, a day of rest. However, the other type of hectic is necessary for us to appreciate Pesach as Zman Cheiruteinu – time for our freedom. One type of hectic causes us a desire to catch our breath from the mundane activities of the week. One type of hectic causes us to appreciate the hard work required to be a free people engaged in a holy relationship. So when a man wanting to tell me about his version of God, redemption, and salvation; how do we explain that dealing with “the hectic” and “the chaos” in preparation is really Lichvod Shabbat, and Lichvod Chag HaPesach, for the honour and respect of Shabbat and Pesach and God?  The fact was, all these people that he saw hurrying about had a very specific deadline in order to welcome the Sabbath Bride and be prepared for our Freedom.  Sometimes the preparations for the sacred are tantamount to the sacred moment itself. 

Peace and Chag Kasher V’Sameach,

Rav Yitz 

I Swear To It On My Very Soul: If I Lie May I Fall Down Cold (Robert Hunter & Jerry Garcia "Reuben and Cerise")

Well, we are in the final week of 2017. It seems that three main themes have captured the fancy of media. First, every news show and every sports show has done the proverbial "look back at 2017."  Both highlights and lowlights are re-lived in the form of a top ten list. Second, because we are concluding one year and about to begin a new year, advertiser focus upon the theme of resolutions. Of course, the two biggest resolutions are weight loss and exercise. As a result, we have become acutely aware of the weight loss companies offering special programs in order to join their weight loss program. Also, we have noticed numerous pieces of exercise equipment and gadgets on sale. Several psychologists were interviewed explaining that the number one cause of people's failure to fulfill their resolution is that the resolution itself was unrealistic and too big. Instead of setting a goal of losing 60 pounds over the course of a year, maybe a more realistic goal would be 25-30 pounds.  Or, instead of looking at the resolution and becoming daunted by its enormity; break down that resolution into manageable parts. Losing 5 pounds each month (60/12) is much more manageable than focusing on 60 pounds. As I was on the elliptical machine, I began to think about resolutions in general and specifically the similarities and differences between resolutions and vows/promises. The biggest difference, of course, is that a resolution does not seem to be binding like a vow or a promise. Nevertheless, a resolution does indicate a conscious decision focused upon one's self as opposed to a promise or a vow to another.

This Shabbat, we read from Parsha Vayechi. This is the final Parshah in the book of Bereishit. The Parsha begins with Yaakov calling Yosef and making him swear an oath that he will not be buried in Egypt. He also blesses his grandson’s Ephraim and Menashe. He gathers his sons together and offers each son a blessing or a prophecy. Yaakov dies and his sons take him out of Egypt and fulfill their vow. They bury their father in Hebron alongside Avraham and Yitzchak and Sarah Rebecca and Leah. Afterwards, the brothers fear that Yosef will finally take vengeance for their mistreatment of him. Yosef doesn’t, and the brothers and their families continue to grow and prosper in Goshen. As Yosef prepares for his death, he makes his brothers vow to take his bones out of Egypt and bury his bones in Eretz Canaan.

Sharing his dying wish with Yosef is not enough. Yaakov wants Yosef to swear an oath that he will fulfill his father’s final dying wish. To demonstrate one's "swearing a vow," Yaakov tells Yosef: Im Nah Matzati Chein M’Einecha If now I have found grace in your eyes Sim Nah Yadcha Tachat Yereichi put, I pray of you, your hand beneath my thigh v’Asita Imadi Chesed v’Emet –, and deal kindly and truthfully with me. However, Yosef does not do as his father asks; Yosef does not put his hand beneath his father's thigh as an indication of swearing an oath. Rather,  Vayomer [Yosef] said, Anochi Eseh Chidvarecha – I personally will do as you said. The text clearly conveys that Yosef did not make a "vow" to Yaakov. Yosef did not put his hand beneath his father's thigh as an indication of making a vow. Rather his said that he would take care of the matter personally.  Rabeinu Chananel, a tenth-century Egyptian Talmudic commentator, briefly and succinctly that Anochi Eseh M’Atzmi – I will take care of it myself hence there is no need for swearing an oath. Rav Ovadia Sforno – the 16^th Italian Renaissance Torah Commentator adds a more in-depth comment on the fact that Yosef did not at first swear an oath to Yaakov's final request. Anochi Metzad Atzmi Eseh Kidvarecha B’Chol Chai – As far as I am concerned, I will do as you say with all my power. Yosef's response suggests an out in case he cannot fulfill the dying wish. "I will do everything in my power" suggests that if Yosef entreats Pharaoh to let him bury his father in Canaan, and Pharaoh refuses; then Yosef still fulfilled his father's final wish since Yosef did everything he could.  Yaakov senses he hesitation and tells Yosef: Hishava Li – Swear to me, Vayishava Lo – and He [Yosef] swore to him [Yaakov]. Yaakov does not want any excuses nor does he want Yosef relying solely upon his own relationship Pharaoh. Pharaoh will understand a son swearing an oath to his dying father and would never refuse a request of that nature. However Yosef is not a servant, he is the second most powerful person in Egypt and he Yaakov’s favorite son. As a free individual, Yosef is only bound by his conscience. He is free to question. The servant, on the other hand, has no such ability. He is bound to fulfill his obligations whether forced or unforced. The Malbim, the 17 ^th-century commentator, explains that Yosef was acting like a son should. Yosef was trying to act out of filial responsibility, based upon his own free will rather than a servant who is bound by oaths.

It appears that there are moments where one’s own volition is not enough in fulfilling a final wish. So Yaakov makes Yosef swear the oath so that way when dealing with Pharaoh it is clear that he is acting as a servant to his father.   Yaakov wanted Yosef to be completely powerless and act solely on behalf of his father. Under normal circumstances, according to our ChaZaL – our Talmudic sages, we are already bound by Torah; there is no need to accept artificial/external bonds. The bonds of Torah and mitzvot should be enough.  The bonds of Torah and mitzvot are designed to be reachable goals, objectives that require a little effort but are all within the realm of the possible.  There is no need to pile on and make observance more difficult and more taxing. So I finished my final workouts of 2017 feeling better about myself, knowing that my vow to lose weight has been fulfilled and now I have the much more difficult vow of maintenance. 

Peace,

Rav Yitz

---