Ain't No Time To Hate; Barely Time To Wait - Robert Hunter & Jerry Garcia ("Uncle John's Band")

           With Chanukah set to begin this Sunday night, Jews and Christians will both be celebrating their respective holidays of Chanukkah and Christmas at the same time. A season noted for diminished sunlight and many hours of darkness will have holiday lights to offset some of that darkness. Earlier this week, a childhood friend of mine and his family were experiencing their own sort of darkness.   His three-year-old son underwent open heart surgery. When my friend notified his network of friends regarding his son's upcoming surgery, we made it a point to include his son in our prayers.  The surgery was a success, and certainly, science and medical expertise all contributed to the success of the surgery. However, from my friend and his wife’s perspective, the love,  and prayers of their friends also contributed to the surgery's success and turned darkness into light. During the same week, and in the same city, while light chased away the darkness of a family's trepidation and anxiety,   a United States Congresswoman spoke at a gathering of potential donors.  Full of hate, vitriol, and a sense of poisonous cynicism the Congresswoman bragged that if she and a like-minded fellow fascist and former political advisor had been in charge of the January 6th insurrection,  it would have succeeded.  Darkness attempted to swallow up the Democratic institutions and a system of checks and balances upon which the “noble experiment” was built. This congresswoman who supposedly swears an oath to the Constitution wants to destroy it,  This congresswoman who is paid by the very institutions that she swears an oath to protect and defend has aligned her beliefs with those who wish to destroy it. The irony is overwhelming and incredibly tragic. Imagine the hate that must fill the emptiness of that person’s soul. Imagine the darkness of her soul and the threat of darkness upon society if she assumes greater power. 

          This Shabbat we read from Parsha VaYeishev. We begin the Joseph story. Loved more than his brothers,  Joseph acts superior to his brothers and this behavior does not endear him to his brothers The brothers hate Joseph so much that they feign his death and instead they sell him off as a slave. Joseph is brought to Egypt as a slave, and there he works for a powerful Egyptian only to wind up in prison. While in prison, he helps the warden and the prison become efficient and very profitable. The Parsha begins with Joseph interpreting his dreams and explaining them to his brothers and his father. The Parsha concludes with Joseph interpreting the dreams of two fellow prisoners.  In between interpreting dreams and the events leading up to and immediately following those interpretations,  we read about Yehuda, the fourth son of Yaakov. Following personal tragedy and publically humiliating an innocent soul, Judah is presented with an opportunity to engage in public repentance. While not necessarily central t the Joseph story, this narrative helps to explain why Judah will be deemed worthy enough to eventually become the leader of the brothers, and from Judah will come the future kings of Israel. 

            For the first time in the Book of Genesis narrative, we encounter hatred. Regarding Joseph’s brother’s feelings towards Joseph, the Torah is clear. They are not jealous or angry. V’Yavei Yosef et Dibata Ra’ah el Avihem – Joseph brought an evil report of them (this might mean only Leah’s sons or it might refer to all the brothers). V’Yisroel Ahav et Yosef Mikol Banav Ki Ven Zekunim Hu Lo V’Asah Lo KeTonet Pasim – Now Israel loved Joseph more than all his sons because he was the son of his old age and he made him a coat of many colors. Va’Yiru Echav Ki Oto Ahav Avihem MiKol Echav VaYisnu Oto  V’ Lo Yachlu Dabro L’Shalom – And when his brothers saw that their father loved him more than all the brothers, they hated him and could not speak peacefully to him. VaYachalom Yosef Chalom VaYaGeid L’Echav VaYosifu Od Sno Oto – and Joseph dreamed a dream and he told it to his brothers and they hated him even more (Gen.27:2-5). Normally one goes through a series of emotions before arriving at hatred. We might have assumed that the brothers were at first angry or jealous before we learn that they hate Joseph. However, not only do these brothers hate Yosef they couldn’t speak civilly to him. They had to avoid speaking to him for fear that they might hurt him. That seems like a lot of hatred. Yet they managed to find even more hatred in their souls after Joseph told them about his dream of their bowing down to him. What is the difference between the first hatred the brothers felt before hearing of the dream and the hatred they felt after hearing about it? Perhaps the first hatred really was the culmination of emotions. That the normal anger and jealousy, over time, evolved into a hatred for Joseph. Certainly, that “hatred” seems to be justified as the Torah text offers reasons for their hatred. It seems that by trying to ignore Joseph, the brothers are aware that their hatred is passionate based upon jealousy, anger, and rage. The second hatred is more than the first. This hatred seems like a cold calculating hatred where they stop seeing Joseph as a brother. Hinei Ba’al Chalomot HaLaZeh Ba – Behold the dreamer comes (Gen. 27:19). How much do the brothers hate their brother? They hate him so much that they don’t see him as a brother but as something else. Because he is seen as and considered to be something else, something other than a part of their family, they see Joseph as a threat. Without passion but rather with a cool hatred they can cooly, calmly, and rationally discuss killing him and leaving him in a pit.

            The Torah narrative almost seems to acknowledge that the human soul has a large capacity for hatred. However as large a capacity for hatred we may have, that doesn’t mean we should act upon it. The brothers discuss killing Joseph but they don’t. They sell him to Midianites on their way to Egypt. Hatred is one of the seven basic emotions. We are not supposed to succumb to our emotions, no matter how justified, no matter how cool and calculated those emotions may be. They are still emotions. The narrative reminds us and we see it with the development of Joseph and Judah. We are supposed to be governed by something more than our emotions. We are supposed to be governed by our desire to be holy and sacred, to act selflessly, and pray for our friends.  Imagine the tripe, cesspool of social media and hatred that causes a member of the United States Congress to sound remarkably similar to the fascists we fought against in a World War and the authoritarianism we fought against in its aftermath. A holiday miracle would be if she and those like her lost their voice, lost their followers, lost their power, and just went away and were replaced by those who had a deep and profound respect for their county’s democratic institutions, its most sacred document - The Constitution, and the peaceful transition of power. Amid this season of darkness, we can always pray for more light and make sure to shine that light upon those whose souls are filled with darkness and hate.

Peace,
Rav Yitz

On The Dreams You Still Believe; Don't Give It Up; You Got An Empty Cup (Robert Hunter & Jerry Garcia - "Comes A Time")

           I happened to be at the supermarket this week. My wife needed oil, potatoes, sweet potatoes, onions, and something healthy to offset all the starch and oil of latkes and Chanukkah foods. As I left the supermarket, I saw one of my wife’s book group friends.  After the standard chit chat, she asked me which yeshivot and universities our son hopes to attend?  Which Yeshivot and universities did we prefer? For the next ten minutes, we discussed the merits of various yeshivot and universities in Ontario. She spoke about why her son attended a particular Yeshiva and planned upon attending a particular university as opposed to another. Then she made an interesting comment.  When she and her husband first discussed where they thought their son should attend Yeshiva and university,  their sole consideration was to protect and shield their son from all the shmutz of modern society, all the hedonistic behavior, the drugs, and all the difficult things that young vulnerable adults face. Then they realized that if this was the sole criteria for choosing a Yeshiva and university;  then they were going to be greatly disappointed. She explained that no Yeshiva nor university could protect her son from all the negative aspects of secularism. hedonistic culture. So they adopted a new approach and looked at yeshivot and universities that provided the tools to deal with, and not deny the negative aspects of secularism in our everyday culture. Ultimately, her son would have to decide how much he would assimilate into the dominant culture. She hoped that her son would have enough knowledge and character to make a thoughtful and informed decision. 

           This Shabbat we read from Parsha Mikeitz. Mikeitz always coincides with Chanukah.  The Parsha begins two years from when VaYeishev concluded. Pharaoh has a dream. He is unsatisfied with all attempts to interpret it. Pharaoh's wine chamberlain remembers that Yosef accurately interpreted his dream while in prison. Yosef is released from prison and brought before Pharaoh. He interprets that soon will begin seven years of abundance followed by seven years of severe famine. Pharaoh appoints him as viceroy to oversee the project. Egypt becomes the granary of the world. Yaakov sends his sons to Egypt to buy food. The brothers come before Yosef and bow to him. Yosef recognizes them but they do not recognize him. Without disclosing his identity, Yosef sells food to the brothers;  but he keeps Shimon hostage. Shimon will remain a hostage until they bring their brother Binyamin as proof that they are who they say they are. Yaakov refuses to let Binyamin go to Egypt, but when the famine grows unbearable, he accedes. Yehuda guarantees Binyamin's safety, and the brothers go to Egypt. Yosef welcomes the brothers lavishly as honored guests. When he sees Binyamin he rushes from the room and weeps. Yosef instructs his servants to replace the money in the sacks and to put his goblet inside Binyamin's sack. When the goblet is discovered, Yosef demands Binyamin become his slave as punishment. Yehuda interposes and offers himself instead, but Yosef refuses.

             For the first time, beginning in last week’s Torah portion, VaYeishev and again in Mikeitz, we read about an individual encountering a dominant culture while still retaining his sense of code and morality. Avraham left the dominant culture and encountered it periodically but did so accompanied by his wife. Yitzchak encountered a different culture but had never left home in a spiritual nor a physical sense (he always remained in the land). Even when Yaakov encountered Shechem, he did so accompanied by his sons. However, Yosef was in his late teens, early twenties when arrived in Egypt. He worked for Potifar. He had to stave off the sexual harassment of Potifar’s wife and accept the injustice of prison. At the beginning of Mikeitz, we find Yosef in prison, still referred to as Naar Ivri- Hebrew Youth even though he is 30 (Gen. 41:46).  Even after interpreting Pharaoh’s dreams, becoming a Viceroy, wearing Egyptian clothes, looking Egyptian, being clean-shaven like an Egyptian, speaking Egyptian, marrying an Egyptian woman (Asnat) and receiving an Egyptian name (Zaphenat Paneah), and essentially living an Egyptian lifestyle; Yosef somehow manages to maintain his tribal loyalty, his Jewishness, his sense of morality and code. When Pharaoh tells Yosef about his dream and is asked to interpret it; VaYa’An Yosef et Paroh Leimor, Biladai Elohim Ya’Eneh et Shlom Paroh – Joseph answered Pharaoh saying, That is beyond me; it is God who will respond with Pharaoh’s welfare.   The Or HaChaim comments that Biladai  “that is beyond me” is not necessarily an expression of humility. Biladai means “this does not depend on me”. Yosef’s response not only gives credit for his “Dream Telling Gift” to God; Yosef subtly indicates that his code and his theology will not waver within this overbearing and all-encompassing culture. Yosef adds the words Shlom Paroh- literally, the peace of Pharaoh. Yosef is merely a vessel. He isn’t so much interpreting a dream, as he is providing prophecy. As a result, Yosef must speak truth to power and cannot bend or interpret the meaning to satisfy some other agenda or plan except God’s plan.

           Yosef, at the relatively young age of 30 has accepted the fact that his path, is part of God’s plan. Yes, some people are lucky to sense that a plan has been revealed to them. Yosef’s spiritual strength, his unwavering sense of belonging to a covenantal relationship means that no matter the name, no matter the clothes, no matter the culture, he is acutely aware that certain constants will keep him grounded in his relationship with God.  No, I don’t know the path our son or any of our children are supposed to take. We can offer them guidance as they make their way along the path of their lives. Eventually, they will need to make those decisions for themselves. While we light the Chanukah candles, we are reminded of Judaism’s survival within a powerful Hellenistic culture, we are reminded of Yosef surviving within a powerful Egyptian culture.  As our children make their way in the world, their mom and I only hope that we have provided them enough tools, enough education, and enough grounding in values that we deem important so that their decisions are an expression of a moral code and covenant to which they belong.

Peace,
Rav Yitz

But You'll Never Find Another Honest Man (Robert Hunter & Jerry Garcia- "Loser")

           I can tell my kids are growing up or are already grown up. No, I am not speaking in terms of age, nor am I speaking in terms of their physical development. I am speaking about their analytical development and appreciation of small details and finer points. One of the things I love to do with my kids and something my father did with me, especially when watching a sporting event, is to determine “turning points”. There may be only one turning point, there may be more. Rarely does something progress in a straight upward slope. Sometimes there is an ebb and flow, more momentum or less momentum, headwinds or tailwinds. Several weeks ago, my son and I watch our favorite college football team play against the then number 1 ranked college team. With our team 91 yards away from the tying touchdown and only 1:48 left in regulation and two-time outs,  I asked my son to see if he could focus upon the key play, the smallest detail,  the key block, the key fake or turning point that either permitted our team to tie the game or lose. As we watched those final 1:48 seconds, I watched my son appreciate the smallest details that allowed our team to successfully move down the field in 1:26 seconds and tied the game in regulation, and ultimately win it in double overtime.     

      

  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. Yosef was a bit arrogant. This was manifested in his dreams that portrayed his greatness and subjugated his brothers and his parents to his power. Needless to say, no one appreciated his dreams, neither his brothers who wanted to kill him but instead threw him into an empty pit nor his father who sent Yosef back to his brothers knowing that they were angry with him (Gen. 37:10-14). Yosef is then removed from the pit, sold as a slave, and worked in the home of one of 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 an ability to interpret dreams.

Certainly, it was a “perfect storm”, a chain of events that brought Yosef to Egypt. His brother’s hatred, his Yaakov's favoritism of Yosef, and later Yaakov's aggravation with Yosef contributed to Yosef's winding up in Egypt. The brother’s decision to sell Yosef rather than kill him and the coincidence of the caravan’s arrival all contributed to Yosef’s winding up in Egypt.  However the moment, the turning point in the narrative, that small seemingly minor detail that affected the rest of Yosef’s life was the moment that Yosef, upon instructions from his father, sought out his brother, and got lost.  Vayimtza’eihu Ish V’Hinei To’eh BaSadeh And a certain man found him and behold, he [Yosef] was wandering in the field; VaYishaleihu Ha’Ish Leimor: Mah T’Vakeish? And the man asked him, saying: What are looking for? VaYomer Et Achai Anochi Mevakeish and He [Joseph] said I seeking my brothers. Hagidah Nah Li: Eifo Haim Ro’im.  Tell me I pray, where do they feed their flocks?   VaYomer HaIsh Nasu Mi’Zeh Ki Shamati Omrim Leilcha Dotainah. And the man said they traveled from here for I heard them say ‘Let us go to Dotham. VaYeilech Yosef Achar Echav Vayimtza’eim B’Dotan. So Yosef went after his brother and found them in Dothan. (Gen. 47:15-17). Between the dysfunctional environment of home and the confrontation with his brothers (at the request of his father); exist this very brief but incredibly important conversation between Yosef and an unnamed man. How important is this conversation? Yosef’s entire future, God’s prophesy and covenant with Avraham hinges upon this conversation and Yosef finding his brothers and eventually winding up in Egypt. The turning point in the narrative of Breishit hinges upon an unnamed man giving directions to Yosef. The Talmudic Sages explain that this was not a chance passer-by but an “angel”; a divine messenger of God. 

For the Talmudic Sages, implicitly, this narrative is about God’s involvement in a person’s life.  Certainly, it is human nature to focus upon the big glaring moments: the explanation of a dream, a colorful coat, being thrown into a pit, or being sold. God’s presence or absence may appear to be obvious. For the Sages, the key to a relationship with God was being able to sense God’s presence in the smallest and seemingly innocuous moments like a moment shared with an unnamed passerby who offers directions. The key is for us to be open-minded, and open-hearted enough to see that turning point and have the courage to see where it leads. It may lead to a new opportunity, it may cause us to avoid being in the “wrong place at the wrong time”.  For the Talmudic Sages, this is never happenstance this is evidence of God’s involvement and we must learn to make ourselves aware. Part of Yosef’s growing up involves increasing his awareness of God’s presence. The same can be said for our teenage son. Part of his growing up and maturation process is an increased awareness of those small details, those easily overlooked moments that really are turning points, turning points between feeling blessed or cursed, between hopelessness and hopefulness, or between sorrow and joy.

Peace,

Rav Yitz  

It's Even Worse Than It Appears, But It's Alright (Robert Hunter & Jerry Garcia - "Touch of Grey")

It has been a fascinating week. Our children have been studying for exams and the tension has been palpable. There have been complaints. There have been criticism directed at teachers, subject matter, the school, the schedule, the necessity of exams, and knowing what to study. As I listened to the complaints, as I tried to be the patient father and validate my children’s emotions, I finally cracked and told them to stop complaining, stop making excuses. It turned out that this week also brought the new American President and his advisors introducing a new term to the American political lexicon: “alternative facts”. Where were “alternative facts” when I was a teenager! Any trouble I got into as teenager, would have been greatly diminished had I had access to “alternative facts”.  Where were “alternative facts” when I was struggling in 11^th grade chemistry class? If I had alternative facts I would have earned an “A”, and I would never been in trouble since I would never have done anything wrong or violated any of my parents rules. I made my children watch the interview in which “alternative facts” were introduced.  They quickly understood the danger involved with “alternative facts”. With alternative facts, one never needs to take responsibility for his/her actions. With alternative facts, there are no laws, no rules, no consensus on propriety and civilized behavior. With alternative facts there is chaos. With alternative facts, ignorance replaces science. Certainly my kids would probably prefer a world of “alternative facts.” However, deep down they understand that a world built upon science, scientific inquiry, empirical evidence, and scientific facts operates much better than a world built upon alternative facts and alternative science.

This week we read from Parsha Va’Eira. In this Parshah, God reassures Moshe after Pharaoh mocked and dismissed both he and Aharon. God explains that he will cause Pharaoh’s heart to harden after each plague, but eventually Pharaoh will capitulate and free the Hebrew slaves. God explains the various stages of redemption to Moshe. The plagues begin. We are supposed to understand that each of these first seven plagues is more severe than the previous plague: Blood, Frogs, Lice, Wild Beasts, Animal plague, Boils, Hail. Moshe requests that Pharaoh permit B’nai Yisroel to worship God for three days. At times, Pharaoh acquiesces and there are moments he changes his mind. Sometimes he asks Moshe to pray on his behalf and sometimes he doesn’t. One thing is clear, that whenever Pharaoh gets his way (a plague ceases), something that would clearly indicate the power of God, Pharaoh behaves like a petulant child. He returns to his arrogant self-centered nature. It seems that Pharaoh is operating under an alternative set of facts regarding Hashem’s authority and power. By the Parsha’s conclusion, the plague of Hail has devastated the land and killed anything that was outside, Pharaoh expresses the evolution of his belief system based upon facts, not alternative facts nor upon an incorrect interpretation facts.

Two men, Moshe and Pharaoh, two groups, Hebrew slaves and Egyptian task masters, experience a type of revelation. Moshe is told by God, “Ani Adoshem VaEira el Avraham El Yitzchak v’ El Yaakov B’Eil Shaddai U’Shmi Adoshem Lo Nodati LaHem – I am Hashem, I appeared to Abraham, to Isaac, and to Jacob as El Shaddai, but with My Name Hashem, I did not make Myself known to them (Ex. 6:2) With Signs and Wonders, God wanted Moshe and B’nai Yisroel to know exactly who God is.  V’Yadu Mitzrayim Ki Ani Adoshem, BinToti et Yadi Al Mitzrayim V’Hotzeiti et Bnai Yisroel MiTocham – And Egypt Shall know that I am Hashem, when I stretch out My hand over Egypt; and I shall take the Children of Israel out from among them (Ex. 7:5). With each ensuing plague, God wanted Pharaoh and Egypt to know and accept, as fact, of God’ existence and God’s authority.  What is being transmitted? Ani Adoshem – I am Hashem, the fact that Hashem exists and has a covenantal relationship with his people.  How is this fact transmitted? Vaiera – I appeared through signs and wonders or as a harbinger of plagues. It depends who is experiencing the appearance and how that experience is perceive. For the Egyptians, God displays God’s presence through plagues. For Bnai Yisroel, God displays God’s presence through signs and wonders. That is to say each interprets Gods presence according to their values, their perceptions, their world view and their place within the world. However, there is one fact, one truth, one God, everything else, is perception and interpretation. This is the lesson that Moshe and B’nai Yisroel will be reminded of and this is the lesson that Pharaoh, a man who thought himself to be as God, will eventually learn and accept.

                Alternative facts can be very dangerous.  Alternative facts are the tools of dictators and kings. When society accepts alternative facts, it ultimately accepts moral relativism and becomes corrupt. History should remind us of dangers of “alternative facts” with the rise and fall of dictatorships and totalitarian regime. On a much smaller scale, the acceptance of alternative facts makes it impossible to learn, to discuss or debate. For my kids, acceptance of alternative facts would not only lead to flunking exams, it would diminish their emotional and intellectual development since they would never learn to take responsibility for their deeds and actions. With freedom, comes responsibility. This is the lesson that the Hebrew Slaves began learning in Parsha Va’Eira, and it is a lesson that we continue to learn today.

Peace,

Rav Yitz

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

It is not frequent when we get to experience a once in a lifetime event. Yet this week, for Jews throughout the United States, and American Jews throughout the world, they will celebrate Thanksgiving and the first day of Chanukah on the same day.  This unique event has been dubbed Thanksgivukuh. Certainly there are all kinds of cute ways to combine these two Holidays. In terms combining foods, I have seen recipes for Cranberry Latkes.  For those who really want to boost their cholesterol count, I am sure there a numerous recipes for frying the Thanksgiving turkey.  I am sure they have even designed a turkey with its tail feathers shaped like a Menorah that can be used for lighting Chanukah candles.  While our children are certainly having fun preparing for Thanksgivukah and are fascinated how mainstream this event has become, when we sit down to celebrate these two very distinct holidays, I am amazed how neatly they fit together. One Holiday focuses upon God’s everyday presence and offering thanks.  One holiday acknowledges God’s presence through the miracles we have witnessed.

This week’s Parsha is Mikeitz. This is Yosef’s coming out party. He is released from prison in order to interpret Pharaoh’s dreams. First he informs Pharaoh that God has given him this gift, and then he successfully interprets the two dreams. Pharaoh is so impressed, and so trusting of Yosef, that he makes Yosef his right hand man. He becomes responsible for preparing Egypt for the famine that will occur. When the famine struck Egypt, it also affected Canaan where Yosef’s brothers and father lived. They go down to Egypt seeking relief. Yosef recognizes them, but he does not reveal his identity. Rather he tests their moral growth; he purposefully frames the youngest brother, Benjamin in order to determine whether the brothers would finally protect one of their own. After many years in prison, Yosef finally has the opportunity to exhibit the moral growth of his character, and can evaluate the moral character of others. This Parsha demonstrates the effect that his moral character has upon others.

Throughout the Parsha, Yosef experiences numerous miracles. The wine steward remembers Yosef and recommends him to Pharaoh in order to interpret Pharaoh’s dream. Yosef interprets the dream correctly. Yosef’s plan of manipulating the brothers and getting them to bring all the brothers and later the father (in the next Parsha) can also be viewed as a miracle. It’s one thing for his brother’s and his brother’s, his brother’s descendants and Am Yisroel to read the text and see these miracles. It is quite another thing when the Torah tells us that the Egyptian people could also exclaim their thanks and be aware of the miracle that they were witnessing.  VaYarKeiv Oto B'MirKevet Hamishneh Asher Lo VaYikru L’Fanav “AvReich” V’Naton Oto Al Kol Eretz Mitzrayim – He [Pharaoh] had him [Yosef] ride in his second royal chariot and they proclaimed before him “Avrech!” Thus, he appointed him over all the land of Egypt (Gen. 41:43). Both Pharaoh and the Egyptians not only think very highly of Yosef but they are all keenly aware of this unique man and powerful spirit that now resides in their midst. The people have given him the tile “Avrech”. The Talmudic Midrash explains that AvReich is a composite of two words: Av (father) in wisdom and rach (tender) in terms of years. Indeed several verses later (41:46), the Torah tells us: V’Yosef Ben Shloshim Shanah– Now Joseph was thirty years old. The miracle from the perspective of those who were affected by Yosef and the Thanksgiving that Yosef should be offering to God, was the fact that such a young man, at age 30, had so much wisdom. There are not many 30 year olds who become the second most powerful person in a national superpower. Perhaps the miracle for Yosef was that throughout all of his ups and downs, he was able to learn from all those experiences. Those experiences, coupled with Yosef ability to express himself to Pharaoh suggest that within Yosef’s soul, was a great reservoir of wisdom, so much so that even the Egyptians recognized Yosef’s wisdom “AvReich”.

As we prepare for Thanksgiving and Chanukah in our home, we are all keenly aware of how our children have grown and matured from the previous year. We are both thankful for the fact that we have witnessed their physical, intellectual emotional and spiritual growth. We are aware of the miracle of having arrived at this moment in time and we are able to celebrate it: Baruch Atah Adoshem Elokeinu Melech Ha’Olam Sh’HeChiYanu, V’KiYaManu, V’Higianu LaZMaN HaZeh. Praise be are You O Lord, Our God, Ruler of the Universe who has kept us alive, sustained us and brought us to this season.

Peace,

Rav Yitz

Going Where The Climate Suits My Clothes ( "Going Down the Road Feeling Bad - sung by Jerry Garcia)

Summer must be coming to an end. Our kids just returned from two months at sleep away camp.  Now the sorting begins. The kids unpack their duffle bags. They sort the clothes into piles. Clothes that no longer fit but are in reasonable condition and no one wants, will be donated. Clothes that fit, get washed, dried folded and are returned to their respective drawers. The last pile is the pile that I find so fascinating. This is the pile that contains clothing, and often time sneakers that have just plain worn out.  This pile is the ultimate in irony. These are clothes and sneakers and shoes that our children liked so much that they wore them all the time. Sometimes they wore them so much and neglected to wash the clothes so were filthy and threadbare. Often these were sneakers and clothes that we bought brand new for camp. That’s right; the kids wore out clothing and sneakers in eight weeks. Well they certainly don’t make clothing and shoes like they used to.

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.

Certainly the concluding verses are incredibly uplifting as Moshe passionately explains that they are ready to enter the land. However there is one verse in this “pep-talk” that reminds us that Moshe is really an old man, a zeide (a grandfather or great grandfather), who apparently worked in the shmatte business. “V’Oleich Etchem Arbaim Shana BaMidbar – And I led you for forty years in the Wilderness, Lo Valu Salmoteichem Mei’Aleichem V’Na’alcha Lo Valtah Mei’Al Raglecha – your garment did not wear out from on you, and your shoe did not wear out from on your foot.” (Ex. 29:4). Moshe does not explicitly mention the parting of the Yam Suf, nor surreal and miraculous moments at Sinai. Yes he mentions some battles but shoes and clothes? The fact that they didn’t wear out after all those years; that the miracle? Well yes. Besides water and Manna, this was the one miracle that touched them on a daily basis. This is the one miracle that while it happens, they probably didn’t think about it. At least with the Manna they had to go and gather it. At least with the Water they had to go and draw it. However, with clothes and shoes they would just put them on without any thought, nor effort. Now, looking back, Moshe reminds them that even the smallest miracle, the thing most taken for granted was indeed miraculous.

Yes, the kids have made their piles. Yes, it’s amazing how our son wore through a pair of sneakers in a matter of weeks, and our daughters wore through shoes and shirts in a matter of weeks. No miracle here. Maybe the miracle for these kids is that they came home with the majority of their own clothes and are content with what they have!

Peace,

Rav Yitz