If You Hear That Same Sweet Song Again, Will You Know Why? (Robert Hunter & Jerry Garcia - "Bird Song"

          Earlier this week during Yom Kippur I was thinking about my four children.  They are all grown up now but while praying, I happened to have an image of them while they were babies. When each of my children was born, and it was my job to rock them to sleep, I would whistle a particular song chosen for them. For my two eldest daughters, because there was a nine-year gap, I whistled the same song to them: “Summertime”.  For my now 22-year-old, it made sense, she was born in the summertime.  For my 32-year-old daughter, I loved the Miles Davis’ version of the song so I chose it for her. When our now 20-year-old was born, I chose “Somewhere Over the Rainbow”. When our youngest child and only son was born eighteen years ago, I chose Louis Armstrong’s “What a Wonderful World”.  Well,  are all grown up and out of the house, and I don’t put them to bed anymore,  so I can’t whistle their songs to them anymore. However, whenever they hear their particular song, they are connected to it. 

          On this Shabbat, we read from Parshat Ha’Azinu.  The Parsha is poetry, a song that God had commanded Moshe to compose in the previous Parsha, VaYeleich. Composing this song was the final deed that God commanded Moshe. The song is the final prophecy that God told Moshe in the previous Parsha, VaYeilech.  As a song, it does not contain the most pleasant of lyrics, and it is not particularly uplifting or inspiring. The song does not offer such an optimistic future.  Rather, Moshe invokes Heaven and Earth to offer testimony to God’s prophecy and future punishment against his people.  Throughout Sefer Devarim, and Deuteronomy,  Moshe has taught the law and inspired Bnai Yisroel to choose fidelity to God and God’s Torah.  Choosing to follow would result in a reward. Choosing not to follow would result in a punishment. Now, during the final moments of Moshe Rabeinu’s life, the song suggests neither choice nor the results of that choice. Instead, we are told that we will choose badly and that we will be punished.  There is nothing explicit within the song that suggests or even offers a means by which we are able to do Tshuva (repent) and ultimately return to God. While intellectually, Moshe has taught that concept to Bnai Yisroel; here in the song that possibility is not explicit.

          However, when the song is complete, Moshe speaks his word to Bnai Yisroel. His words offer a sense of hope, a sense of inspiration. He reminds Bnai Yisroel that even when they have grown distant from God, even though the resulting punishment will be brutal; there is still a measure of hope, hope for the next generation.  Simu Levavchem L’Chol Hadvarim Asher Anochi Mei’id Bachem Hayom, Asher T’Tzavoom et Bnaichem Lishmor La’Asot et Kol Divrei HaTorah Ha’Zot -  Apply your hearts to all the words that I Testify against you today, with which you are to instruct your children, to be careful to perform all the words of this Torah.  Ki Lo Davar Reik Hu Mikem Ki Hu Chayeichem Uvadavar HaZeh Ta’Arichu Yamim – for it is not an empty thing for you, for it is your life, and through this matter shall you prolong your days on the Land to which you cross the Jordan to possess it (Deut. 33:46-47)

          In Moshe’s final moments, he reminds us that the key to our survival is to teach Torah to our children. Yes, according to the song, we will grow distant from God, yes we will engage in idolatry. Yes, we will be punished. However, there will always be hope for the next generation if they are educated in such a manner that when it comes time for them to make a choice; they choose wisely, they choose God’s Torah.  Moshe reminds his people that the Torah is not empty. Moshe’s song juxtaposes the immediate short-term future that he sees; a future of hardship, despair, and a distancing from God and a long-term future consisting of reconciliation with God,  a return to the covenantal obligations, and the joy that will come with that return.  Because it’s a song or poetry, the children will hear the song, not once but repeated over and over. In the long run, the B’nai Yisroel will come to appreciate the lyrics and their complexity. I know that my kids, in the long run, have come to appreciate those songs that I whistled to them so many years ago. Those songs, the melody, and the lyrics connect us like a warm memory and a reminder that I am their dad and love them very much.

Peace,
Rav Yitz

Wake Now Discover That You Are The Song That The Morning Brings (Robert Hunter & Jerry Garcia - "Eyes Of The World")

When each of my children was born, and it was my job to rock them to sleep, I would whistle a particular song that I chose for them. For my eldest daughters, because there was a nine-year gap, I whistled the same song for each of them: "Summertime".  For my now 18 year old, it made sense, she was born in the summertime.  For my eldest, I loved Miles Davis’ version of the song so I chose it for her. When our now 16-year-old daughter was born, I chose “Somewhere Over the Rainbow”. When our youngest child and only son was born, I chose Louis Armstrong’s “What a Wonderful World”.  Since our kids are a bit older, and I don’t put them to bed anymore, I am sure that each has favorite songs that they have chosen, that “speak” to them. My kids and my wife know that if I hear my favorite song on the Grateful Dead internet radio station, or on satellite radio, they will either stop what they are doing so I can hear the song and sing along, or they will have to lower their conversation to a whisper. Usually, when the song comes on, they see that I am all smiles and genuinely happy, as a result, they even start to hum or sing along with me. Ironically, the lyrics are not sickeningly sweet but rather speak of growing up and a parent figure letting go so that child can learn to fall down and get back up on his/her own. The tune, however, is incredibly upbeat and happy. Because my children have heard the song hundreds of times they have learned to appreciate the juxtaposition between the simple, upbeat tune and the bittersweet lyrics.  They all know that I have never heard the song in concert and it is one of my “bucket list wishes”. I joke that if I never hear the song live at a concert, then it must be played at my funeral.

This Shabbat we read from Parshat Ha’Azinu.  The Parsha is poetry, a song that God had commanded Moshe to compose in the previous Parsha, VaYeleich. Composing this song was the final deed that God commanded Moshe. The song is the final prophecy that God told Moshe in the previous Parsha, VaYeilech.  As a song, Ha"Azinu does not contain the most pleasant of lyrics, and it is not particularly uplifting or inspiration. The song does not offer such an optimistic future.  Rather, Moshe invokes Heaven and Earth to offer testimony to God’s prophecy and future punishment against his people.

   Throughout Sefer Devarim, Deuteronomy,  Moshe has taught the law and inspired Bnai Yisroel to choose fidelity to God and God’s Torah.  Choosing to follow would result in a reward. Choosing not to follow would result in a punishment. Now, during the final moments of Moshe Rabbeinu's life, the song suggests neither choice nor the results of that choice. Instead, we are told that we will choose badly and that we will be punished.  There is nothing explicit within the song that suggests or even offers a means by which we are able to do Teshuva (repent) and ultimately return to God. While intellectually, Moshe has taught that concept to Bnai Yisroel; here in the song that possibility is not explicit. However, when the song is complete, Moshe speaks his word to Bnai Yisroel. His words offer a sense of hope, a sense of inspiration. He reminds Bnai Yisroel that even when they have grown distant from God, even though the resulting punishment will be brutal; there is still a measure of hope, hope for the next generation.  SImu Levavchem L’Chol Hadvarim Asher Anochi Mei’id Bachem Hayom, Asher T’Tzavoom et Bnaichem Lishmor La’Asot et Kol Divrei HaTorah Ha’Zot -  Apply your hearts to all the words that I Testify against you today, with which you are to instruct your children, to be careful to perform all the words of this Torah.  Ki Lo Davar Reik Hu Mikem Ki Hu Chayeichem Uvadavar HaZeh Ta’Arichu Yamim – for it is not an empty thing for you, for it is your life, and through this matter shall you prolong your days on the Land to which you cross the Jordan to possess it.

In Moshe’s final moments, he reminds us that the key to our survival is to teach Torah to our children. Yes, according to the song, we will grow distant from God, yes we will engage in idolatry. Yes, we will be punishment. However, there will always be hope for the next generation if they are educated in such a manner that when it comes time for them to make a choice; they choose wisely, they choose God’s Torah.  Moshe reminds his people that the Torah is not empty. Moshe’s song juxtaposes the immediate short-term future that he sees; a future of hardship, despair and a distancing from God and a long-term future consisting of a reconciliation with God,  a return to the covenantal obligations and the joy that will come with that return.  Because it’s a song or poetry, the children will hear the song, not once but repeated over and over. In the long run, the B’nai Yisroel will come to appreciate the lyrics and its complexity. I know that my kids, in the long run, have come to appreciate my song and its lyrics, music, and complexity.

Peace,

Rav Yitz

If You Get Confused Listen To The Music Play ( Robert Hunter, Bill Kreutzman, & Jerry Garcia - "Franklin's Tower")

Our son will be having his Bar Mitzvah towards the end of the summer. For months, he has been practicing his Torah Portion, and his Haftarah.  Sometimes when we listen to him practice, I can tell that he doesn’t want to be practicing at that moment, and that he doesn’t care. Other times I can hear him practice and, yes my opinion is totally biased, he chants and sings and it sounds like he was standing at Sinai receiving these sacred words from God and Moshe Rabeinu. Not only are these words ancient and sacred, but the music associate with chanting Torah and the music associated with Chanting the Haftarah (Prophets) is also nearly as ancient and evokes a sense of sanctity. More than just reading the words, singing and chanting the words according to the trope helps punctuate the words, at expression to the words and enhances and perhaps beautifies the experiences for the listener.

This week's Parsha is Naso. It covers a variety of topics. First we read that once again, God commands Moshe to count. This time Moshe takes a census of the families in the tribe of Levi. Each family has a very specific role concerning the maintenance of the Mishkan (the Tabernacle). After the census, we are reminded that anyone in contact with a corpse is considered impure and must be removed from the camp for a period of time. We are also told that besides capital punishment, certain crimes 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. We read about the vow of the Nazir which endures for a period of thirty days. As the day the tabernacle was finally completed, and the final instructions for maintaining spiritual purity within the camp is taught; the Mishkan is finally ready to be used. Its use begins with each leader of each of the twelve tribes bringing gifts for the purpose of dedicating the Mishkan. When the twelfth elder brings his offering, Moshe enters the Mishkan, and it is finally open for business.

Towards the beginning of the Parsha, we read about each Levitical family, their population and their responsibility regarding the maintenance of the Mishkan. We are reminded that unlike eligibility for the army was between the ages of 20-50 years of age; eligibility for Leviim and Mishkan/Temple service was between the ages of 30-50 years old.  Miben Shloshim Shana V’Mala V’Ad Ben Chamishim Shana Kol HaBah La’Avod  Avodat Avoda V’Avodat Masa B”Ohel Moed – From thirty years of age and up, until fifty years of age, everyone who comes to perform the work of service and the work of burden into the Tent of Meeting  -Ohel Moed (4:47). The first part of the verse is perfectly clear; it speaks of the age required to serve. However the second part verse is unclear. What does L’Avod Avoda (perform the work of Service) mean? What does Avodat Masa (the work of burden) mean? Why doesn’t the Torah just say the tasks associated with the Service and the Burden? What exactly is the Service and Burden in this context? Avodah is the generic name of the prescribed “Services” to a particular Priestly family. The Masa service, or the Burden service refers to the Priestly family’s designated part of the Mishkan that they are responsible to carry (the Burden) when Bnai Yisroel takes up its journey. According to Talmud in Arachin 11a and later in Rashi’s commentary, the Avod, the work of the Service or the “work” of the Burden refers to musical accompaniment designed to enhance the Avoda and to facilitate the Masa, the Burden. Musical accompaniment was an example of Hadur Mitzvah, the beautification of the Mitzvah or in another words, the musical accompaniment enhanced the mood of the bringing Korbonot. Music was played while the Leviim had to carry the designated parts of the Mishkan served to facilitate the process. It would be analogous to the African Slaves in the American Ante-Bellum South singing work songs as they toiled for their Master on the plantation.

While it is a small detail, the text acknowledges two important ideas regarding human nature. First the text acknowledges the understanding that music serves to enhance the primary function of the work, and therefore attempt to eliminate the drudgery of the repetitive nature of the work. Second, music or the acknowledgment of and the creation of music is a human endeavor. By applying this human endeavor to the behavior attached to the workings of the Mishkan and the later the Temple, demonstrates the role that humans play in bringing Holiness to physical realm. It isn’t enough for the Mishkan to serve as God’s dwelling place here on earth. There needs to be a distinctive human element. Bringing offering is for God and the person. But music in this case was strictly for the Leviim. Therefore a distinctively human activity contributed to the holiness of the Mishkan.  The same holds true in our home.  When I am busy doing household chores and I hear our son practicing his bar mitzvah, when I hear him chanting the ancient music of the Torah and Haftarah, I smile inside. I work a little quicker so I can take a moment to just watch and listen.

Peace,

Rav Yitz.

If You Get Confused Listen to the Music Play (Robert Hunter, Jerry Garcia, Billy Kreutzman - "Franklin's Tower)

For the past year, our son has been taking guitar lessons. Sometimes when we listen to him practice, I think to myself that it could be worse – He could have really like the drums rather than the guitar. He has learned the various chords and he has started putting songs with simple chord structures together.  Obviously some music readily lends itself to guitar music and some does not. As my wife listens to our son play basic rock and roll rhythms, simple chords of Bob Dylan, and the rhythm and blues of Chuck Berry and the Beatles; she wonders aloud why he doesn’t learn more modern music. From her perspective, he is probably the only ten year old who wants to play songs sung by Elvis, The Band, The Beatles or Buddy Holly. For her, she worries that he would be a social outcast. To me, he is probably the only ten year old whose musical taste I respect. So it is no wonder that his prime practice time occurs after dinner when I am cleaning up the kitchen. He knows that when he plays while I am cleaning up, that the cleaning up goes faster, it’s less tedious and that I will even sing along with him. He is so smart that he when his mom is preparing Shabbat dinner on a late Friday afternoon, he will play a few Jewish/Israeli songs he has learned. His accompaniment during her preparation makes the process more enjoyable. When I see him playing for his mom, a smile comes across my face. He reminds that although he enjoys playing for his Mom on Friday evenings; it’s definitely not as fun nor as entertaining as playing the music of the Beatles, Dylan, The Band, Buddy Holly and The Grateful Dead, while I clean up.

This week's Parsha is Naso. It covers a variety of topics. First we read that once again, God commands Moshe to count. This time Moshe takes a census of the families in the tribe of Levi. Each family has a very specific role concerning the maintenance of the Mishkan (the Tabernacle). After the census, we are reminded that anyone in contact with a corpse is considered impure and must be removed from the camp for a period of time. We are also told that besides capital punishment, certain crimes 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. We read about the vow of the Nazir which endures for a period of thirty days. As the day the tabernacle was finally completed, and the final instructions for maintaining spiritual purity within the camp is taught; the Mishkan is finally ready to be used. Its use begins with each leader of each of the twelve tribes bringing gifts for the purpose of dedicating the Mishkan. When the twelfth elder brings his offering, Moshe enters the Mishkan, and it is finally open for business.

Towards the beginning of the Parsha, we read about each Levitical family, their population and their responsibility regarding the maintenance of the Mishkan. We are reminded that unlike eligibility for the army was between the ages of 20-50 years of age; eligibility for Leviim and Mishkan/Temple service was between the ages of 30-50 years old.  Miben Shloshim Shana V’Mala V’Ad Ben Chamishim Shana Kol HaBah La’Avod  Avodat Avoda V’Avodat Masa B”Ohel Moed – From thirty years of age and up, until fifty years of age, everyone who comes to perform the work of service and the work of burden into the Tent of Meeting  -Ohel Moed (4:47). The first part of the verse is perfectly clear; it speaks of the age required to serve. However the second part verse is unclear. What does L’Avod Avoda (perform the work of Service) mean? What does Avodat Masa (the work of burden) mean? Why doesn’t the Torah just say the tasks associated with the Service and the Burden? What exactly is the Service and Burden in this context? Avodah is the generic name of the prescribed “Services” to a particular Priestly family. The Masa service, or the Burden service refers to the Priestly family’s designated part of the Mishkan that they are responsible to carry (the Burden) when Bnai Yisroel takes up its journey. According to Talmud in Arachin 11a and later in Rashi’s commentary, the Avod, the work of the Service or the “work” of the Burden refers to musical accompaniment designed to enhance the Avoda and to facilitate the Masa, the Burden. Musical accompaniment was an example of Hadur Mitzvah, the beautification of the Mitzvah or in another words, the musical accompaniment enhanced the mood of the bringing Korbonot. Music was played while the Leviim had to carry the designated parts of the Mishkan served to facilitate the process. It would be analogous to the African Slaves in the American Ante-Bellum South singing work songs as they toiled for their Master on the plantation. 

While it is a small detail, the text acknowledges two important ideas regarding human nature. First the text acknowledges the understanding that music serves to enhance the primary function of the work, and therefore attempt to eliminate the drudgery of the repetitive nature of the work. Second, music or the acknowledgment of and the creation of music is a human endeavor. By applying this human endeavor to the behavior attached to the workings of the Mishkan and the later the Temple, demonstrates the role that humans play in bringing Holiness to physical realm. It isn’t enough for the Mishkan to serve as God’s dwelling place here on earth. There needs to be a distinctive human element. Bringing offering is for God and the person. But music in this case was strictly for the Leviim. Therefore a distinctively human activity contributed to the holiness of the Mishkan.  The same holds true in our home. Cleaning up can be tedious and real drudgery. However, when our son plays guitar, it makes cleaning up easier. Thankfully, he has my taste in music, so cleaning up isn’t too tedious.

Peace,

            Rav Yitz