You Read About Samson, All From His Works (Traditional Lyrics/ Arrangement by Bob Weir- "Samson and Delilah")

As Toronto, its suburbs, the province of Ontario, and I imagine Canada, and certainly, my home has experienced the emotional roller coaster of these NBA finals; fans of all walks of life will look at these athletes as heroes. Every Toronto fan will see Kawhi Leonard as a hero: he made the series-clinching shot against Philadelphia and taught his teammates how to win, how to handle pressure, how to slow the game down, play through pain, and put the team on his back. Certainly, in the realm of team sports, all of those qualities would qualify Kawhi as a hero.  Fans in the Bay Area will look at Steph Curry or Klay Thompson and see how two players carried a deeply flawed team that had several key players battling injuries, coolly, and calmly save their team from elimination. While watching the game, we discussed the qualities that make a person a hero. Our children pointed out that there are two components to becoming a hero. One is circumstantial and one is the “make-up” of the person. They continued to clarify their answers pointing out that a hero doesn’t necessarily win or survive, but rather the individual or the group handle adversity without succumbing to pressure. A hero handles adversity with cool, calm and dignity even in the face of great pain or death.  Our son reminded us that last week was D-Day, and those Canadians, American, Brits, Aussies and other allies were truly heroes because they did something extraordinary. They were also astute enough to point out that doing something extraordinary, rising to the occasion doesn’t mean that a hero is flawless or a perfect soul.  

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). Second, 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. Third, we are also told that besides capital punishment, certain crimes towards 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. In the Haftarah for Parsha Naso, we read about the birth of the most famous Nazir, Samson. The Nazir's vow of abstinence consists of no wine nor grapes, no haircut, no contact with the dead (this includes parents and siblings). He puts himself in a circumstance in which 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 sin? The sin is that the individual, in his/her attempt to achieve a higher level of piety, must 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. The Nazir's actions contradict the aims of the community. 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. In a very real sense, there is a bit of a mixed message. 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. To the contrary, the restrictions are quite minimal, the time frame is minimal, and the message is clearly unmistakable. Fanaticism, voluntarily cutting oneself off from the community, 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 is something we can all achieve. So I explained to my son, that sometimes Heroism and Greatness does not mean one has must sink the game-winning basket and win a championship, nor does Heroism and Greatness require a person to die for one’s country. Sometimes heroism and greatness transcend success and failure, and, instead, it is doing the best that one can do under difficult circumstances. That being said, of course, our three teenagers consider Kawhi Leonard a hero. Hopefully, they consider him a hero all the while maintaining some perspective as to who is truly a hero.

Peace,

Rav Yitz

Name, Address And Phone Number, Lord, And Just How Far To Go (Robert Hunter & Jerry Garcia - "West L.A. Fade Away")

Since last week and throughout the current week, our home has been thoroughly divided in a way that seemed unimaginable. Yes, there are the natural divisions within a home: Parents and Children; boys and girls; and sometimes parent against parent. In some U.S. households, those divisions are based upon political affiliation or even ones’ alma mater. However, it never occurred to me that our family would be divided based upon an NBA team. Sure, I grew up a NY Knicks fan, but they have been so bad for so long, I figured there wouldn’t be a sports conflict with my children. I couldn’t imagine that the tension would be between Mother and children. However, with a wife from the Bay Area, and our children being raised here in Toronto, our home is a virtual boiling cauldron of tension, ill will, and all things Toronto Raptor/Golden State Warriors.  As we watch the games, each side cheering loudly, and talking trash; I find myself just enjoying the quality of play. Because basketball was my first sport and played in high school and college, I enjoy watching the team play as a team, each player with a function during a certain possession as well as a specific role throughout the game. I watch and I think back to my father coaching our JCC team. I watch and think about my father reminding me that a pass gets to the destination quicker than dribbling. I watch and think about my father telling me and the rest of the team: “There is no ‘I’ in TEAM”. Everyone on the team has a role. If that role is not executed with efficiency and excellence, then the team’s effectiveness is compromised and the risk of losing games increases. I watch these incredible athletes who are paid enormous sums of money; play selfless ego-less basketball all with one common goal.

This week’s Par shah is Bemidbar. Bemidbar marks the start of the fourth Book of the Torah, Sefer Bemidbar (the Book of Numbers).  If the Book of Leviticus focused upon all the ritual and ethical behavior a community must observe in order for “God to dwell among it”, The Book of Numbers focuses upon something quite different. Sefer Bemidbar consists of lists, lists of names, numbers, and places. The Book begins and ends with a census. The Book begins with B’nai Yisroel still wandering from place to place as they completed their first year free from captivity. As they begin their second year, there will be more narrative and more events. The Book of Numbers concludes with B’nai Yisroel’s temporarily dwelling in one spot for the next 38 years, overlooking the Promised Land.

Parshah Bemidbar begins with God commanding Moshe to count the people. Then God commands Moshe to organize the people according to tribal formation around the Mishkan. Three tribes are in each of the four directions: three in the North, three in the South, three in the East and three in the West.  The tribe of Levi, (the priest) was not counted in this census because it occupied the center of the camp. Instead of the firstborn from other tribes serving in the Mishkan, the Levites became the designated tribe to serve God in the Mishkan. Counting the Levites was the second census. In Parshah Bemidbar, we also read a list of names. These are the designated leaders of each tribe. Every tribe has a place within the camp, every tribe has a flag, and every tribe has a leader. The Parshah concludes with another census, this time it is limited to a particular family within the tribe of Levi. Every tribe had a role. Every tribe had a place. Every tribe had a function. The Midrash Tanchuma Bemidbar 12 explains that when God suggested the arrangements and roles for the tribes, Moshe questioned the idea. “Now there will be disputes between the tribes.” Moshe reasoned that by assigning certain tribes to certain places, other tribes would become envious and grow disenchanted with their place within the camp, relative to the Mishkan. God explained that there was no need to worry. Each tribe’s designated spot was based upon Jacob’s sons’ positioning around Jacob’s coffin. Each tribe had a clear and proper place within the greater community. There was no fighting, no bickering, nor any disenchantment. VaYa’Asu B’nai Yisroel kChol Asher Tzivah Adonai et Moshe, Kein Asu – “The Children of Israel did everything that God commanded Moshe, so did they do” (Num.1:54). Knowing their role or their place had a positive effect. Each tribe had a defined space and specific function that insured the welfare of the community.

Towards the end of the Parsha, the census for the Levite tribe begins. The first family with the Levi tribe to be counted was the Kohatite family: Moshe and Aharon’s family. The Kohatite family was assigned a certain task in regards to the maintenance of the Mishkan.  Remembering what happened to Aharon’s two eldest sons when they inappropriately approached the Mishkan back in Parsha Shemini; clearly, this family bears an inordinate amount of risk to life and limb in regards to its particular responsibilities.  V’Zot Asu Lahem V’Chayu V’Lo Yamutu B’Gishtam et Kodesh Hakodashim, Thus shall you do for them so that they shall live and not die; when they approach the Holy of Holies Aharon U’VaNav YaVo’u  V’Samu Otam Ish Ish Al Avodato v’El Masa’o –, Aharon and his sons shall come and assign them, every man to his work and his burden. (4:19). Rabbi Ovadiah Sforno, an Italian Renaissance commentator explains that each of the Hohatites should be appointed to do a specific task in the breaking down and carrying of the Mishkan. They should be so organized in order to ensure an orderly approach to the Mishkan. Otherwise, they will invariably compete with one another in order to be the first one and someone might get jostled. The jostling could result in someone knocking into the Mishkan thus bringing death upon himself.

            While an entire people stood at Sinai and said Naaseh v Nishma, We will do and we will obey while receiving the Ten Commandments; we learn that every individual counts and every individual has value.  God ordered two censuses. B’nai Yisroel mattered to God; each individual must have had value. Otherwise, God would not have counted. From this, we learn that a community’s strength is only as great as the individuals that comprise that community. We also know that that the person who has been counted must have a sense of self-value or self-worth. Each person counted must have a role or a function within that community. Each individual must have the means to contribute to the community. By reaching out to the individual, recognizing how each contributes to the whole, the larger group benefits.  No, B’nai Yisroel wasn’t trying to win an NBA championship, but Bemidbar reminds the community that each tribe, each family each individual has a role to play in terms of bringing Holiness and God’s presence into the camp. Unfortunately, as long as Toronto and Golden State duel in the NBA championship, mother and children will remain divided and I will wind up doing far more of the household chores.  

Peace,

Rav Yitz

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

Spring has belonged to the Toronto Raptors. Indeed they have captured the hearts of the city. People walk around town wearing Toronto Raptors jerseys and hats. Even though the Raptors won one seven-game series earlier in the month; Toronto fans still carry decade’s worth of numerous heartbreaks for its professional sports teams. As a result of all this heartbreak; Toronto fans struggle with faith in their team. When the Raptors had lost the first two games to the Milwaukee Bucks in Milwaukee, people call into Toronto sports radio and I heard them say things like, “well they had a really good season, we should be happy about that”, or “there is no way they can come back against Milwaukee,” or, “they had their chance in Game 1 and choked.” My son’s friends are die-hard fans, and prior to the two recent games played in Toronto, they collectively hung their heads and all but threw in the towel. Prior to these two recent games in Toronto, they spoke with little or no conviction or faith that the Raptors could win two games. Soon, my son started to sound like his friends and that is when I sat him down for the “playoff talk”. First, losing the two road games of a seven-game series means nothing. It only means that “Home court” advantage is just that, a home court advantage. Second, if the team had one of the two best records in the league, then statistics would indicate that the team had an incredibly good home record. The players, the coach, the organization, and especially the fans, must know that it plays better at home. After our talk, I heard my son speaking to his friends. He shared his faith and supreme confidence and told his friends not to worry because being down 0-2 and returning home was neither in an impossible nor hopeless situation. Needless to say, after the dramatic double overtime win in Game 3 and a blowout in Game 4; my son’s prophetic words to his friends (which originally were mine) have elevated him into a sort of basketball/playoff authority.

This week we read from Parsha Behar, the second to last Parsha of the Sefer VaYikrah, (The Book of Leviticus). Except for the very beginning of Sefer Vayikra, when God “Karah” called out to Moshe, every time God spoke to Moshe or Aharon and Moshe it was with the phrase, Vayidaber Hashem El Moshe Leimor And God Spoke to Moshe saying:”. Now, the second to last Parsha of VaYikra begins with Vayidaber Hashem El Moshe B’Har Sinai Leimor Hashem Spoke to Moshe on Mount Sinai saying. Obviously, the words Behar Sinai has been added to this very standard phrase. So far, we have read how to elevate our lives with holiness. We elevate our lives by thanking God and atoning to God, through a variety of Korbonot (sacrificial offerings). We elevate our lives by avoiding behavior that defiles us; we don’t marry our sisters. We elevate our lives in every day physical behaviors; we only eat certain types of food. We elevate our lives by consciously setting aside holy times throughout the day, week, and season. Until now, the focus of holiness has been relationship specific, time specific, location (as in Mishkan) specific. Now for the first time, the focus is upon the covenant land specific, Eretz Yisroel. In Parsha Behar, we elevate our lives and our land with holiness by setting aside another type of sacred time, Shmitta (the seventh year.) Just like the seventh day (Shabbat) is a day of rest. Shmitta is a year of rest. Every seventh year, all outstanding debts are canceled. The land lies fallow. Slaves and servants are set free. Agriculturally speaking, there is a benefit. Resting the soil for a year allows for replenishment of nutrients. Rabbinically speaking, less time devoted to agricultural concerns, to mundane concerns, meant more time devoted to Torah study.

We may consider this notion of Shmitta to be quite nice. All debts are canceled. On the other hand, if the land is to lie fallow, what would people eat? We are urged to trust God. Just like we stood at Sinai and entered into a covenant with God, that covenant had to be based upon trust. Ultimately, that was a covenant is based upon - trust between two parties.  Here again, the notion of Shmitta is based upon Bitachon, - Trust in God.  How much trust do we need in God in order to fulfill the laws of Shmitta? At the end of the 6^th year, the harvest must be bountiful enough to cover the Shmitta year, (7^th year) and the end of the planting and harvesting of the first year of the next cycle.   V’Chi Tomru Ma Nochal BaShana HaShviit Hein Lo Nizrah V’Lo Ne’esof et Tevu’ateinu And if you will say: What will we eat in the seventh year: Behold we will not sow and not gather in our crops! V’Tsiviti et Birchati Lachem BaShanah H’Shishit V’Asat et Hatvu’ah Lishlosh HaShanim I will command my blessing upon the sixth year and it will bring forth (enough) produce for three years (Lev. 25:20-21). Just like God provided a double portion of Manna on Friday and thereby guarantee enough food for Shabbat, so too God will “guarantee” enough produce in the sixth year. B’nai Yisroel won’t starve in the seventh (Shmitta) year. Instead, we are going to acknowledge God’s presence in our lives and in the land. We are going to acknowledge that God is the Primary Force, not nature.

We understand that we cannot teach Trust nor can we teach Faith. Trust and Faith are functions of experience. A Child trusts the parent to return to his/her room only after the parent has left and returned enough times for the baby to learn it. When a team wins enough Game Seven’s or wins close games in a consistent manner, or when an organization has won many championships; the fans will have learned faith in that team’s inevitable success. Just think about the great sports dynasties in hockey, basketball, baseball, and football; the fan base just assumed that winning and championships were inevitable and therefore faith in the dynasty was easily learned and maintained.  Our trust in God is a direct function of our ability to reach various levels of Kedusha. We learn that every rung climbed towards Kedusha, we have the opportunity to engage in a more intimate relationship with God. That intimacy helps us confirm our trust in God. We trust that God is Holy; otherwise, we would have no need to be holy. We trust that everything pure and good is attributable to God. Otherwise, we would constantly defile ourselves. We trust that we are created in God’s image. Otherwise, there is no reason to treat people with kindness first. That place in our soul where trust in God resides, that place is our own individualized Mishkan. The Mishkan was built so that God would dwell among us. So faith or trust in God allows God to dwell within us. Now that Toronto’s series with Milwaukee has boiled down to the 2 out 3 games; hopefully for Toronto Raptor fans, God will be dwelling on the Toronto side of the bench.

Peace,

Rav Yitz