Take Care Of Your People; Get Some Of Them Fed (Robert Hunter - "One Thing To Try")

          About two weeks ago, days before 4 hostages were taken at a Texas shul, a 92-year-old Rabbi passed away. Rabbi  Israel “Sy” Dresner passed away. He was thought to have been the most frequently arrested Rabbi. His protesting and arrests began in 1947 when he protested and organized boycotts of British-owned businesses in New York City when the British government blocked Jewish immigration to what was then called Palestine. Rabbi Dresner was arrested while trying to register African American Voters in the Deep South in the early 1960s. He was arrested along with Martin Luther King in Selma. He was arrested protesting the Viet Nam War. Later, Rabbi Dresner would lead protests in front of the then Soviet Consulate in New York and the Soviet Embassy in Washington to shine a light upon the Soviet Union’s treatment of “Refuseniks” - Jews who were denied immigrating to Israel. For Rabbi Dresner, a Reform Rabbi who grew up Orthodox and always wore a kippah, being Jewish,  meant observing commandments between man and God and demonstrating empathy for society's most vulnerable: those without a homeland, those who couldn’t vote, those who were being drafted to fight an unjust war and those who were being denied the right to leave and emigrate to their spiritual home. About ten years ago, Dresner was giving an interview to the Jewish Telegraph Agency and explained that he would protest and get arrested all over again. When asked why his answer was simple yet incredibly profound. “Because I am Jewish and I didn’t see an alternative”. (Shira Hanau/JTA Jan. 17th, 2022 “Most arrested rabbi who marched with Martin Luther King Jr. dies at 92”).

          This week’s Parsha is Mishpatim. Moshe is still at Har Sinai. However, the revelation that occurred with the giving of the Aseret Dibrot (Ten Commandments) is long gone. Instead, God has now started giving Moshe numerous laws that affect the day-to-day issues raised by human interaction. There is no shofar blowing, there is no anticipation of meeting God at the mountain. Rather there is only God telling Moshe how to decide various legal matters including the damages to be paid if my ox gores your ox; two men are fighting near a pregnant woman and she gets hurt,   and how to treat to a Jewish servant, observing festivals, the issues of liability for those who are asked to safeguard another’s property as well as manslaughter, to name just a few of the fifty-three commandments (according to the Sefer HaChinuch).  Moshe tells these laws to Bnai Yisroel and they respond with the words Naaseh v’Nishmah – we will do and learn.  The Parsha concludes with glowing fire upon the Mountain that Moshe ascends once again.

          While the events at the Sinai proved to be awe-inspiring, no one can live everyday life in a perpetual state of awe. When B’nai Israel experienced that moment of revelation, it left them nearly paralyzed. Overwhelmed and paralyzed with awe and fear, B’nai Israel could not hear all Ten of the Dibrot, all ten God’s statements. After the first commandment,  B’nai Israel pleaded with  Moshe Rabeinu to return to the top of the mountain and receive the other nine commandments. The laws spelled out in Mishpatim are remarkably un-inspiring. They are incredibly mundane. Yet all these 53 laws answer one fundamental question. While at the foot of that smoking mountain,  experiencing revelation, B’nai Israel was told that they are a Kingdom of Ministers (Ex. 19:6). While that is all well and good, B’nai Israel is left wondering how is a Kindom of Ministers supposed to behave? What underlying philosophy or ethical standard provides a basis for all these seemingly mundane laws and concerns about my ox goring your ox?    V’Geir Lo Toneh V’Lo Tilchatzenu Ki Geirim HeYitem B’Eretz Mitzrayim - You shall not taunt or oppress a stranger, for you were strangers in the land of Egypt . The Geir, along with the Almana and the Yatom - the widow and the orphan are examples of the most vulnerable members of that society. Taunting or oppressing the stranger or pain to the Widow or the Orphan V’Chara Api V”Haragti Etchem BeCherev - My Wrath shall blaze and I shall kill you by the sword (20:20-23). To be a “Nation of Priests”  defined by the commentators in Parsha Yitro is to serve God and minister to humanity (Ex. 19:6). Here, in Parsha Mishpatim, it means caring for the vulnerable and the weak. It means that the organizing principle of a civilized society is to protect the most vulnerable. 

          A society inhabited by a Nation of Ministers is a society that cares for the vulnerable and the alienated. Sometimes it seems easy to forget that the Judeo-Christian ethic that so many self-righteous religious and political leaders cloak themselves in is made from the simplest and most humble of fibers: empathy. Even former slaves may lack empathy.  Even former slaves need to be reminded that they were once strangers in a strange land. Remembering our humble and perhaps even humiliating origins are supposed to provide us with the requisite empathy in order to be the Kingdom of Ministers, to minister to the needy, to help the most vulnerable, and to shine a light upon socio-economic and religious persecution. Certainly, Rabbi Israel “Sy” Dresner understood that. 

Peace,
Rav Yitz

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

           A month after joining a Trump supporting mob riot at the U.S. Capitol building,  Canada declared that the Proud Boys a domestic terrorist organization. Like other white supremacists, fascist groups, the Proud boys peddle militant Christianity, white supremacy, and fascist ideology fomenting conspiracy, hate, and disinformation about Jews,  people of color, women, and the growing multiculturalism of North America. Ironically, the U.S. government which was attached on that horrific day has not yet placed this organization on a terrorist watch list. Instead, the Canadian government appreciates and understands the threat to liberal democracies posed by hate-based organizations that peddle conspiracy theories and prejudice against immigrants, people of colour, Jews, and anyone who is different. Indeed, laws tell a lot about the values and the courage of a society.

          This week we read from Parsha Mishpatim. Moshe is still at Mt. Sinai. However, the revelation that occurred with the giving of the Aseret Dibrot (Ten Commandments) has come and gone. Instead, God  gives Moshe numerous laws that affect the day to day issues raised by human interaction. There is no shofar blowing, there is no anticipation of meeting God at the mountain. Rather there is only God telling Moshe how to decide various legal matters including the damages to be paid if my ox gores your ox; two men are fighting near a pregnant woman and she gets hurt,   and how to treat to a Jewish servant, observing festivals, the issues of liability for those who are asked to safeguard another’s property as well as manslaughter, to name just a few of the fifty-three commandments (according to the Sefer HaChinuch).  Moshe tells these laws to B’nai Yisroel and they respond with the words Naaseh v’Nishmah – we will do and learn.  The Parsha concludes with glowing fire upon the Mountain that Moshe ascends once again.

          Following the awe-inspiring revelation at Sinai in Parsha Yitro, it might seem like a spiritual let down to read of one law after another and the mundane rules that are established to govern human interaction. However, buried beneath these rules and regulations God reminds Moshe of the foundations upon which these executive orders are based.  V’Ger Lo Toneh  V’Lo TilChatzenu Ki Geirim Heyitem B’Eretz Mitzrayim – You shall not taunt or oppress a stranger, for you were strangers in the land of Egypt. The Talmudic Sages in Baba Metzia 59b remind us that the Torah expresses caution regarding the treatment of the stranger no less than thirty-six times. No other “executive order”, no other commandment such as loving God, Shabbat, circumcision, forbidden foods, uttering a falsehood occurs as frequently as the refrain to love the stranger or refrain to avoid oppressing the stranger.  The Talmudic sages define the “stranger” to be the idol worshipper turned proselyte. Once the “stranger” ceases worshipping idols and begins the process of Torah study; no one should oppress, mock or demean the proselyte’s origins. In a sense, the Sages consider the “stranger” to be spiritually defenseless. Later Medieval Commentators explain that the “stranger” is not only an idol worshipper turned proselyte (the spiritually defenseless), but the economically defenseless as well. RaShBam (11th Century French commentator and Rashi’s nephew) clarifies “Do not oppress him” to mean that you should not force him to do your work since he has no champion. RaMBaM, the great Spanish commentator, adds a caveat to RaShBam. God defends the defenseless. God protects the widows and the orphans. In the previous Parsha, Yitro, God reminded Moshe to tell B’nai Yisroel that they were to be a Nation of Priests, that is to say, B’nai Yisroel is supposed to embody Godliness here on earth. Caring for the stranger embodies Godliness. Failure to care for the stranger embodies the Egyptians.  

  The laws in Mishpatim and the laws of any country reflects that society’s underlying concern of human relationships and the sanctity of human relationships. It is human nature to fear the “other”, to fear the “stranger”, to fear those who look different.  Torah, Judeo-Christian morality, liberal democracy, appeal to something that transcends human nature. Instead, we are supposed to strive for something greater than human nature. We are supposed to transcend our fear of the stranger. We are supposed to transcend our trepidation of the “other”. Parsha Mishpatim reminds B’nai Yisroel that of all people, the Jewish people should be able to empathize with the stranger. After all, at numerous points in Jewish history, we were all strangers.   The laws presented in Parsha Mishpatim demonstrate how former slaves created a civil, just, caring, and humane society predicated upon the law, trust, the sanctity of the human soul, and the necessity for empathy. Indeed, for its time, it truly was revolutionary. 

Peace,

Rav Yitz

The Law Come To Get You If You Don't Walk Right (Robert Hunter & Jerry Garcia - "Tennessee Jed")

          My sister, brother in law and niece spent Family Day Weekend with us. Because they live in New York, their visit was a result of the President’s Day weekend. My brother in law is an attorney who used to work for the Justice Department office in New York, also known as SDNY (Southern District of New York). He was one of the hundreds of former Justice Department lawyers who signed a petition protesting the Attorney General’s recent behavior. While watching a news story about the U.S. Attorney General, my brother in law explained that the most important rule in the Justice Department, the fundamental code of conduct is to keep “politics” at arm's length. Politics doesn’t determine whether to prosecute or not; facts do. Politics doesn't determine whether to indict or not; facts do. Politics doesn’t determine whether to sentence or not; facts do. Politics doesn’t determine whether to commute a sentence or not; facts do. He explained that the idea of keeping "Politics" out of the Justice department was Justice Department training 101, so to speak, I asked if Politics ever entered into their decision making at the Justice Department. His answer stunned me. He explained that when he was at the Justice Department over twenty years ago; he was trained to view “Politics” that turned facts into something very different. Sometimes Politics would turn facts upside down, or into a lie, or something very subjective. For my brother in law, the law must be objective for the system to have integrity. The image of Justice wearing a blindfold and the scales set as equal must be the guiding principle of a society based upon law.
          This week’s Parsha is Mishpatim. Moshe is still at Har Sinai. However, the revelation that occurred with the giving of the Aseret Dibrot (Ten Commandments) is long gone. Instead, God has now started giving Moshe numerous laws that affect the day to day issues raised by human interaction. There is no shofar blowing, there is no anticipation of meeting God at the mountain. Rather there is only God telling Moshe how to decide various legal matters including the damages to be paid if my ox gores your ox; two men are fighting near a pregnant woman and she gets hurt, and how to treat to a Jewish servant, observing festivals, the issues of liability for those who are asked to safeguard another’s property as well as manslaughter, to name just a few of the fifty-three commandments (according to the Sefer HaChinuch). Moshe tells these laws to Bnai Yisroel and they respond with the words Naaseh v’Nishmah – we will do and learn. The Parsha concludes with glowing fire upon the Mountain that Moshe ascends once again.
          Amid the more than fifty Mitzvot and within the midst civil law appears a commandment that seems more like a warning than a commandment. MIdvar Sheker Tirchak V’Naki V”Tzadik Al Taharog–Distance yourself from a false word; (Ex. 23:7).Usually, a commandment uses language such as “do” or “don’t”. In fact, the commandments that immediately appear before and after utilizing the commandment language of “do” or “don’t”. This is the only commandment that tells us to Tirchak – distance ourselves and as a result creates inherent subjectivity. One person’s distancing from falsehood might not necessarily be another person’s distancing from falsehood. So why the relativism as compared to the absolutism of the all these other commandments? Perhaps the ability to discern falsehood carries with it a degree of subjectivity. Perhaps the Torah and later the sages understand that falsehoods are relative, relative to severity, relative to intent and even relative to harm. In Breishit Rabbah, the Talmudic Sages commentary upon the Torah, we learn: “When the Holy One Blessed be He was about to create mankind, the ministering angels divided into two parties. Mercy said: ‘Create him!’ Truth said: ‘Do not create him since he is all falsehood’ “. However the same Talmudic Sages teach in the Masechet Chullin (the Talmudic Tractate that deals with all the laws of Kosher ritual slaughter) HitRacheik Min HaKiOr U’Min HaDomah Lo V’Min HaDomah L’Doma – Keep far (distance yourself) from ugly dealings and that which smells of them, or even remotely resembles them (Chullin 44b). One statement acknowledges that a world only built upon absolute truth might very well be a harsh world that is not particularly forgiving. The other statement, like the Torah’s warning, reminds us that if we spend too much time near falsehood, then the world might become corrupt and no one would trust systems and institutions. We need to have enough judgment to determine when we are too close to "falsehood" that it leads to mistrust.
          Politics doesn't just occur at the Federal, Provincial or local level. Politics occurs in synagogues and politics occurs wherever there are groups of people including schools. Aristotle, the ancient Greek philosopher was right, man is a political animal. As a result, politics causes us to have ugly dealings and often times leaves a bad smell or aftertaste. As long as it remains untainted by politics, the Law can actually cleanse. At its best, the Law should be objective and the carrying out of the law, understanding of the law is also an exercise in objectivity and cleansing. Maybe that is why Judaism is grounded in the law, as it fundamentally wants to cleanse the soul of the mundane activities that occur because mankind is a political animal.

Peace.
Rav Yitz

Stranger Ones Have Come By Here, Before They Flew Away (Robert Hunter & Jerry Garcia - "China Doll")

One of my politically astute children commented that the recent 35 day U.S. government shutdown was a result of Trump, Stephen Miller, Rush Limbaugh and Anne Coulter’s fear of strangers. According to these politically astute children, the intention of Trump’s wall seems to keep people who don’t look like Trump, Miller, Coulter or Limbaugh nor speak English like Trump, Miller Coulter or Limbaugh out of the U.S. Certainly,  building a wall would be the fulfillment of a Trump campaign promise. Originally, however, he promised that Mexico would pay for the wall. After listening to these politically astute children, I did a little checking about this “wall business” and these “caravans” along the Texas, New Mexico, Arizona, California border, and all the drugs, terrorist, and mayhem. I also did some checking about the border between Canada and the U.S. Guess what I found out? The border between the U.S. and Canada is far more open and porous than the Southern Border. The border between between Canada and the U.S. is much longer and has far less Immigration officers monitoring the border than the US Mexico border. My politically astute children reminded me that according to Trump, Canadians go to the U.S. to shop for sneakers (a Trump Tweet); Mexicans and South Americans bring drugs, MS13 and all the unwanted souls from these other countries. Interestingly enough over the past several years the U.S. Department of Immigration indicated that there has been more people leaving the U.S. and heading into Mexico. Immigration Canada statistics indicate that there has been nearly four times as many illegal border crossing attempts into Canada than U.S. So why does the President focus so much on the Mexican Border and Canadian border?  My politically astute child said the reason was as clear as a beautiful sunny clear Canadian winter’s day? The president perceives that Canadians come from the same Western and Northern European stock  as Americans.  For Trump, Stephen Miller, Anne Coulter, Rush Limbaugh and 44% of Americans who support “the Wall”, the people trying to cross the Southern border are truly strangers. They don’t look like Trump, Miller, Coulter, Limbaugh and the 44% nor do they sound like Trump, Miller, Coulter, Limbaugh and the 44%.

In this week's Parsha, we read from Mishpatim. Moshe is still at Mt. Sinai. However the revelation synanomous with the Aseret Dibrot (Ten Commandments) has come and gone. Instead, God proceeds to present  to Moshe the numerous  mundane laws that affect daily human interaction. There is no shofar blowing nor is there an anticipation of encountering God at the mountain. Rather, there is only God telling Moshe how to decide various legal matters including the damages to be paid if an ox owned by one person gores the ox owned by another person. Or two men are fighting near a pregnant woman and she gets hurt, how does Moshe determine liability/guilt?  How  does one treat a Jewish servant, how are festivals to be observed?, What are the liabilities involved for a person asked to safeguard another’s property? What is the punishment for accidental death or manslaughter?These are just a few of the fifty three commandments (according to the Sefer HaChinuch).  Moshe transmits these laws to B’nai Yisroel and they respond with the words Naaseh v’Nishmah – we will do and learn.  The Parsha concludes with a glowing fire upon the mountain that Moshe ascends once again.

Following the awe inspiring revelation at Sinai in Parsha Yitro, it might seem like a spiritual let down as we read of one law after another. After the revelation of e Ten Commandments, listening to the rules and regulations that govern human interaction might seem tedious. However, buried beneath these rules and regulations is the most sacred of reminders regarding the foundations upon which these executive orders are based.  V’Ger Lo Toneh  V’Lo TilChatzenu Ki Geirim Heyitem B’Eretz Mitzrayim – You shall not taunt or oppress a stranger, for you were strangers in the land of Egypt. The Talmudic Sages in Baba Metzia 59b reminds us that the Torah cautions us regarding our treatment of the stranger no less than thirty six times. No other “executive order”, no other commandment, loving God, Shabbat, circumcision, forbidden foods, uttering a falsehood occurs as frequently  as "loving the stranger" or "refrain from oppressing the stranger".  The Talmudic sages understand this commandment in terms of the “stranger” (the idol worshipper turned proselyte). When the “stranger” ceases worshipping idols and begins the process of Torah study; no one oppresses, mocks or demeans his origins. Later Medieval commentators explain that the “stranger” is not only an idol worshipper turned proselyte, in other words, the spiritually defenseless. The “stranger” is the economically defenseless as well. RaShBam (11^th Century French commentator and Rashi’s nephew) clarifies “Do not oppress him” as  do his work since he has no champion. RaMBaM, the great Spanish commentator, adds a caveat to RaShBam. God defends the defenseless. God protects the widows and the orphans. In the previous Parsha, God reminded Moshe to tell B’nai Yisroel that they were to be a Nation of Priests, that is to say, B’nai Yisroel is supposed embody Godliness here on earth. Caring for the stranger embodies Godliness. Failure to care for the stranger embodies the Egyptian behaviour. 

As we continued talking about the wall, we put ourselves in the shoes of th44%. My politcally astute childrent reminded us that it is human nature to fear the “other” to fear the “stranger”, to fear those who look different and sound different. Human nature has on full display in the White House. Yet Torah, Judeo-Christian morality, liberal democracy and the values with which we raise our children seems to appeal to something that transcends human nature. Instead, we are supposed to strive for something greater than human nature. We are supposed to transcend our fear of the stranger. We are supposed to transcend our trepidation of the “other”. We are supposed to be able to empathize with the stranger. After all, at some point in our history, we were all strangers. For the recently freed slaves standing at the foot of Mt. Sinai, Parsha Mishpatim explained how to create a civil, just, caring and humane society predicated upon law, trust, the sanctity of the human soul, and the necessity for empathy. I am willing to bet that no one has told Trump, Stephen Miller, Anne Coulter, Rush Limbaugh and many of the 44% that their respective ancestors who arrived in the New World wanting to build a new life were strangers also.  

Peace,

Rav Yitz

Strangers Stopping Strangers Just To Shake Their Hand (Robert Hunter & Jerry Garcia "Scarlett Begonias"

Winter can be a tough time for the homeless. Winter can be a tough time for the impoverished and the lonely. When I lived in New York, I became acutely aware of this “seasonal hardship” and numerous food kitchens and shelters established by local synagogues and churches to help people normally considered to be “strangers” by that membership of that particular church or synagogue.   While the issues of homelessness may not appear as pronounced as New York’s for most of the year, Toronto’s harsher and longer winter makes the problem particularly acute. Our synagogue (shul) participates in what is known as “Out of the Cold”. On Monday evenings, for eight weeks, our shul community provides a hot meal and a warm space for those in need.  On Monday evenings, for eight weeks, I pick up our 17-year-old daughter (who has been volunteering in this program for the past six years) and her 13-year-old brother (first year of volunteering). Like his sister, he has also experienced a powerful transformation. At first, the people who came to partake of the warm food, shelter, and clothing were “stranger”. They were nothing like him, they did not look like him, nor were they raised like him. Our 13-year-old son had nothing in common with these “strangers”.  Indeed, they were strangers. On that first Monday evening, there was trepidation. Five Monday evenings later I watch our son serve warm meals to strangers in need and help these strangers obtain weather appropriate clothing from the bins that are in our shul basement. However, he does something else. He greets these strangers, he talks to these strangers, he listens to these strangers and he now there is no more trepidation. Now, he no longer considers them strangers. They are just people with the same basic need that he has, to be fed, clothed, have a shelter and to be treated with dignity and grace.

This week we read from Parsha Mishpatim. Moshe is still at Mt. Sinai. However, the revelation that occurred with the giving of the Aseret Dibrot (Ten Commandments) is long gone. Instead, God has now started giving Moshe numerous laws that affect the day to day issues raised by human interaction. There is no shofar blowing, there is no anticipation of meeting God at the mountain. Rather there is only God telling Moshe how to decide various legal matters including the damages to be paid if my ox gores your ox; two men are fighting near a pregnant woman and she gets hurt,   and how to treat to a Jewish servant, observing festivals, the issues of liability for those who are asked to safeguard another’s property as well as manslaughter, to name just a few of the fifty-three commandments (according to the Sefer HaChinuch).  Moshe tells these laws to B’nai Yisroel and they respond with the words Naaseh v’Nishmah – we will do and learn.  The Parsha concludes with glowing fire upon the Mountain that Moshe ascends once again.

Following the awe-inspiring revelation at Sinai in Parsha Yitro, it might seem like a spiritual let down as we read of one law after another and the mundane rules that are established to govern human interaction. However, buried beneath these rules and regulations God reminds Moshe of the foundations upon which these executive orders are based.  V’Ger Lo Toneh  V’Lo TilChatzenu Ki Geirim Heyitem B’Eretz Mitzrayim – You shall not taunt or oppress a stranger, for you were strangers in the land of Egypt. The Talmudic Sages in Baba Metzia 59b reminds us that the Torah cautions us regarding our treatment of the stranger no less than thirty-six times. No other “executive order”, no other commandment, loving God, Shabbat, circumcision, forbidden foods, uttering a falsehood occurs as frequently loving the stranger or refrain from oppressing the stranger.  The Talmudic sages understand this commandment in terms of the “stranger” (the idol worshipper turned proselyte). When the “stranger” ceases worshipping idols and begins the process of Torah study; no one oppresses, mocks or demeans his origins. Later Medieval Commentators explain that the “stranger” is not only an idol worshipper turned proselyte, in other words, the spiritually defenseless. The “stranger” is the economically defenseless as well. RaShBam (11^th Century French commentator and Rashi’s nephew) clarifies “Do not oppress him” to do your work since he has no champion. RaMBaM, the great Spanish commentator, adds a caveat to RaShBam. God defends the defenseless. God protects the widows and the orphans. In the previous Parsha, Yitro, God reminded Moshe to tell B’nai Yisroel that they were to be a Nation of Priests, that is to say, B’nai Yisroel is supposed to embody Godliness here on earth. Caring for the stranger embodies Godliness. Failure to care for the stranger embodies the Egyptians. 

Underlying the mundane concern of human relations lies the most profound and awe-inspiring idea.  It is human nature to fear the “other” to fear the “stranger”, to fear those who look different. Human nature is fully on display in the White House. Yet Torah, Judeo-Christian morality, liberal democracy and the values with which we raise our children seems to appeal to something that transcends human nature. Instead, we are supposed to strive for something greater than human nature. We are supposed to transcend our fear of the stranger, we are supposed to transcend our trepidation of the “other”; we are supposed to be able to empathize with the stranger. After all, at some point in our history, we were all strangers.  This group of former slaves was learning how to create a civil, just, caring and humane society predicated upon law, trust, the sanctity of the human soul, and the necessity for empathy. Over the past several Mondays, we have noticed our son has started to understand what means to empathize. Maybe the Whitehouse should participate in an “Out of the Cold” program.  

Peace,

Rav Yitz