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

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

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

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

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

Peace,
Rav Yitz

Full Of Hope, Full Of Grace Is The Human Face (John Barlow & Bob Weir- "Throwing Stones")

           Earlier this week, the Jewish People celebrated Shavuot, the Feast of Weeks, the celebration of the Giving of the Torah. A synagogue ritual that normally occurs on Shavuot, as well as on  Pesach and Sukkot, is the ceremony known as Duchening. The Kohanim of the congregation stand upon the bimah and with Talis covering them, and bestow a blessingknown as Birkat Kohanim upon the congregation. In Israel, the Duchening ceremony occurs every Shabbat. On Friday night, before sitting down to the Shabbat dinner, it is traditional for the father to give the Birkat Kohanim upon his children.  Many years ago, I attended  a wedding and  a baptism in a Catholic church.  During both ceremonies the Catholic Priest invoked the words of the Birkat Kohanim, both in Latin and English. When I made the Birkat Kohanim this past Friday, our dinner discussion included the recent events in Gaza and Hamas’ continued rocket fire targeting Israeli citizens. Even more disturbing than Hamas’ rocket fire has been the street violence that occurred in Lod, Haifa, and other Israeli towns where Israeli Jews and Israeli Arabs live near each other.  Our son asked if there was an Islamic equivalent of Birkat Kohanim that a parent offers his/her child, or to the community for that matter. I explained that I did not know. I assumed that there is probably a blessing that a parent gives a child but I did not think that such a placing was also the same as a “Priestly Benediction” since Islam did not have “priests” like Judaism or Christianity. 

          This Shabbat we read from Parsha Naso. The Parsha’s 176 psukim make it among the longest single parshiot in the entire Torah.  Its length is also reflected in the wide variety of topics covered including the census for the tribe of Levi - the Priestly tribe, the responsibilities for the maintenance and operation of the Mishkan, the purification of the camp,  the treatment of the wayward wife (the Sotah), the vow of the Nazir (a vow that limits the behavior of the individual as a means of elevating oneself to a higher level of holiness for only a limited time),  the identical tribal offerings made by each leader in order on twelve successive days. This ritual offering celebrated the fact that the Mishkan was “open for business”. Inserted into these seemingly disparate rules and narratives are the priestly benedictions. A quick glance at the different components of Parsha Naso suggests that each blessing is connected to the other by focusing upon the image and the theme of Naso – “lift up” or "raise up". Indeed, each of the three blessings focuses upon the idea of  issues of spiritually uplifting our souls, spiritually uplifting  ourselves in holiness. We accomplish this either through our own actions or the actions of the other.

          The Priestly benediction is an example of a third party elevating us, or at least offering supplication to God on our behalf that we indeed are worthy of blessing.  From that perspective, I can’t imagine a more powerful ritual for parents to do with their children. Yevarechecha Adoshem VaYishmarecha, May Hashem bless you and keep you. Ya' eir Adoshem Panav Eilecha VaYichuneka, May Hashem make His face shine upon you and be gracious to you Yisa Adoshem Panav Eilecha VaYaSem Lecha Shalom May Hashem lift his countenance upon you and give you peace. ( Num 6:24-26). What does it mean that God should “keep" our children or “guard” our children? Naturally, as parents invoking Hashem to protect our children seems like a great idea given all the tsuris in the world. Yet Rashi, the great 11th-century French commentator explains that this first blessing is not an expression of  Hashem protecting our children. Rather the “blessing” expresses a blessing that had already been enumerated in the Torah, namely, that our children should be materially well off. Also we ask that Hashem (the loving and kind aspect of God) should “protect” our children and their material blessings from those who might usurp such a blessing. The second blessing which speaks of “shining Hashem’s face upon” our child expresses our desire for our children to become enlightened by Torah and experience a meaningful relationship with Hashem. The “gracious” is the subliminal understanding that we can only request that our children have an intellectual and spiritual ability to learn Torah and connect to Hashem. We hope Hashem was gracious in giving our children plenty of ability to be worthy enough to receive such “light”.  The third blessing is perhaps the most relevant for parents and children. Rashi explains that “lifting His countenance to you” means that Hashem should suppress His anger. One could also understand that the light or the enlightenment we seek is God's gift raising his face up towards us. With God's countenance before us, we sense God's love and we are able to cast aside or let go of our anger and hatred. Only after we, only after our children are capable of casting aside their anger and hatred will our souls be complete, whole and at peace in this world.  Both interpretations suggest that we hope and pray that our children are at spiritual peace, their souls will be  Shaleim, to be whole and complete. Anger and hatred prevent Shleimah – wholeness, harmony, peace.

          I thought about our son’s question, I thought about my own childhood dutifully walking towards my father and receiving this blessing. I thought about the blessing itself with its invocation of peace, of God’s shining his glory about the person receiving the blessing. I thought about God raising his face towards the person receiving the blessing.  I remain unfamiliar with any equivalent in Islam where a priest stands before the community and issues Birkat Kohanim - a “Priestly Benediction”  or an equivalent. To this day, I can’t imagine why parents in Gaza, the West Bank, East Jerusalem, or mixed Israeli Arab and Jewish neighborhoods (Haifa for example) would listen to Hamas and place their children in harm’s way. I can’t imagine hating so much that I am willing to harm my own children in order to feed that hatred. I thought about the words that Golda Meir purportedly said: ”Peace will come when the Arabs will love their children more than they hate us.”  When the Palestinian people stop listening to Hamas, when they stand up to Hamas rather than offer their own children to Hamas’ hatred, then Israel will know there is a partner for peace in Gaza.  

Peace,
Rav Yitz 

But The Darkness Never Goes From Some Men's Eyes (John Barlow & Bob Weir - "Throwing Stones")

          There have been so many disturbing images that have left our children riveted to the news.  Our eldest daughter works in politics and runs campaigns. However, our three younger children, all of whom are in their late teens, have generally been less politically aware. Now, with the disturbing events and images, our dinner conversations focus upon race, democracy, the Bill of Rights, the Constitution, the right to demonstrate, the extent of police authority, the extent of Presidential authority, states rights, fascism, recognizing the difference between peaceful protesters and rioters, and of course the police response to both.  We have watched the shocking image of a police officer squeeze the life out of an African American man.  We have watched peaceful demonstrations throughout American cities and now in Toronto, Montreal, London, and Paris. We have watched looting, we have watched rioting, we have watched the police break up peaceful demonstrations by shooting rubber bullets, pepper spray and tear gas as well as a successful rocket launch with two U.S. astronauts. As our children watched these images, I reminded them that none of those images are new. We have seen images of African American men killed before in their own lifetime (Eric Garner eg.).  I reminded my children that in the 1960’s there were student protests in Paris, civil rights and anti-Viet Nam War protests throughout the United States and rockets and astronauts going off into space. There were vicious dogs and fire hoses turned onto civil rights protesters. There were riots after a black man was killed (Martin Luther King) throughout the United States. Even before King’s assassination, there were race riots in Detroit, Watts, Newark to name a few just a few places. The police beat non-violent protesters in Chicago and Birmingham, and the National Guard killed four anti-war protesters at Kent State University.  There were even angry white men who stood in front courthouses and state capitol buildings to speak out against the “rioters”.  Unfortunately, it does not appear that too much has changed since the tumultuous decade of the 1960’s.   I pointed out that there I have seen only two new types of images that I don’t recall ever seeing. One new image has diffused the tension between the police and the protesters. I pointed out in places like Houston, New York, Atlanta, Denver, and Flint, Michigan the police have “taken a knee”  or have marched alongside the peaceful demonstrators, and, by doing so, have diffused a tense situation.  The other image laid bare an amoral cynical soul and utter lack of character in an elected official. The image, which I had never seen anything like before was of the President standing on the steps of St. John’s Church, brandishing a bible,  doing his best impression of Mussolini’s scowl. Funny thing, the bible was handed to him by his Jewish daughter Ivanka. Maybe she could have given him a verse to quote, something, anything so that he wouldn’t have stood there like an utter buffoon making a mockery of the Constitution, the Bible,  a house of worship, and the country itself. If she gave him a pasuk, he might have been able to dial down the temperature instead of talking about vicious dogs, mass arrests.

          This Shabbat we read from Parsha Naso. The Parsha’s 176 psukim make it among the longest single parshiot in the entire Torah.  Its length is also reflected in the wide variety of topics covered including the census for the tribe of Levi, the Priestly tribe, the responsibilities for the maintenance and operation of the Mishkan, the purification of the camp,  the treatment of the wayward wife (the Sotah), the vow of the Nazir ( a vow that limits the behavior of the individual as a means of elevating oneself to a higher level of holiness for only a limited time),  the identical tribal offerings made by each leader in order on twelve successive days that celebrated the fact that the Mishkan was “open for business”. Inserted in these seemingly disparate rules and narratives are the priestly benediction. A quick glance at the different components of Parsha Naso suggests that each is connected to each other because of the idea of Naso – “lift up”. Indeed each component discussed issues of how we can raise ourselves up in holiness, either through our own actions or the actions of the other. 

          The Priestly benediction is an example of a third party elevating us, or at least offering supplication to God on our behalf that we indeed are worthy of blessing.  From that perspective, I can’t imagine a more powerful ritual for parents to do with their children. Yevarechecha Adoshem VaYishmarecha, May Hashem bless you and keep you. Ya' eir Adoshem Panav Eilecha VaYichuneka, May Hashem make His face shine upon you and be gracious to you Yisa Adoshem Panav Eilecha VaYaSem Lecha Shalom May Hashem lift his countenance upon you and give you peace. ( Num 6:24-26). What does it mean that God should “keep" our children or “guard” our children? Naturally, as parents invoking Hashem to protect our children seems like a great idea given all the tsuris in the world. Yet Rashi, the great 11th-century French commentator explains that this first blessing is not Hashem protecting our children. Rather the “blessing” should be the blessing enumerated in the Torah, that our children should be materially well off and Hashem should “protect” our children and their material blessings from those who might take such blessing. The second blessing which speaks of “shining Hashem’s face upon” our child is our desire for our children to become enlightened by Torah and a meaningful relationship with Hashem. The “gracious” is the subliminal understanding that all we can ask for is that our children have an intellectual and spiritual ability to learn Torah and connect to Hashem; we hope Hashem was gracious in giving our children plenty of ability in order to receive such “light”.  The third blessing is perhaps the most relevant for parents and children. Rashi explains that “lifting His countenance to you” means that Hashem should suppress His anger. One could also understand that that the light of the enlightenment we seek is the gift of God raising his face up towards us so that we can cast aside or let go of our anger and hatred in order that our souls shall be at peace in this world.  Both interpretations suggest that we desire for our children to at peace, to be Shaleim, to be whole and complete. Anger and hatred prevent Shleimah – wholeness, harmony, peace. 

Indeed, imagine if Ivanka had not only handed her dad the Bible but indicated to him that she had put a marked the chapter and verse that he should cite. Imagine if he had given a blessing and said those words. Those words are well known by Jews and non-Jews. Those words are simple.  Those are words that invoke God’s care and concern.  Those are words that bring people together. Those are words that offer sustenance. Those are words that offer hope.  Those words are said by the Kohen to the congregation during the three pilgrimage festivals. I say those words to my children every Friday night. Those words I say in our family WhatsApp when our children are not home with us on Shabbat. Coming from Trump, those are words that would sound so incredibly disingenuous. Coming from Trump, those words would sound almost blasphemous. Maybe standing there with a bible and scowling, is the clearest display of Trump’s complete lack of character and his amoral soul. That image, of an amoral President with no character, no beliefs, just a need for cynical self-promotion, maybe that is the most troubling and unique image of the past week.
 
Peace, 

Rav Yitz

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

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