Learn to Speak, Speak With Wisdom Like a Child, Directly To The Heart ( Robert Hunter & Jerry Garcia - "Foolish Heart")

Martin Luther King’s birthday was commemorated earlier this week. We acknowledge Dr. King’s birthday by listening to his aspirational and inspirational words of his “I Have a Dream” speech and my kids eagerly watched a bit of NBA basketball during their lunch period in school. (The NBA historically commemorates MLK DAY by playing NBA games during the day in its larger U.S. markets.) A variety of cities also conduct commemorative civic celebrations. Usually, it is a day when city officials, politicians, and pundits reflect on Dr. King’s legacy, his struggle against racism and prejudice in the U.S. as well his aspirations for a more racially tolerant society. Some pundits suggest that because of Dr. King’s call for racial tolerance there became heighten sensitivity and tolerance for all who are alienated because of prejudice: prejudice against people of color, sexual orientation, the physically challenged, and Jews. Amid this time of reflection, it was somewhat ironic that the President’s daughter in law during a campaign event for her father in law made insensitive and mocking comments about former Vice President Biden’s well-publicized lifetime of stuttering. “Joe, can you get it out?”, “Let’s get the words out, Joe.” Apparently, the comments were greeted with muffled giggles and the uncomfortable polite silence when someone crosses an obvious boundary of civility. However, the more poignant and inspiring response appeared in the January 18^th NY Times opinion page. Mr. Chesley B. Sullenberger III (aka Sully, the former airline pilot who made a heroic emergency landing in the Hudson River saving the lives of all the passengers) offered his response entitled “Capt. ‘Sully’ Sullenberger: Like Joe Biden, I Once Stuttered, Too. I Dare You to Mock Me.” Sully explains that imperfections do not define individuals.

This week we read from Parsha Va’Eira.

This Shabbat we read Parsha Va’Eira. In this Parshah, God reassures Moshe after Pharaoh and mocked and dismissed both he and Aharon. God explains the plan to Moshe that Pharaoh’s heart will be hardened after each plague but eventually, Pharaoh will capitulate. God explains the various stages of redemption. 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 allows B’nai Yisroel to worship God for three days, Pharaoh sometimes acquiesces sometimes he doesn’t. 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 acts almost like a child. He returns to his arrogant self-centered nature. Finally at the very end of the Parsha, after the plague of Hail has devastated the land and killed anything that was outside, Pharaoh expresses the evolution of his belief system.

Moshe’s first meeting with Pharaoh concluded with Pharaoh ordering his slaves to produce more from less raw material. Essentially Pharaoh embittered the lives of the Hebrew slaves even more than current levels. The slaves were not at all happy with Moshe. God now sends Moshe back for a second meeting, a second confrontation. For the second time Moshe feels compelled to remind God that he is  Ani Areil Sfatayim – I have sealed (circumcised) lips (Ex.6:12; a euphemism for a speech impediment, traditionally thought to be a stutter). Why does Moshe feel compelled to remind God what God already knew and didn’t seem bothered by? Moshe already explained that he had a speech impediment (Ex.4: 10-2). The first time Moshe informs God that he has a speech impediment, God re-assures Moshe and informs him that his older brother Aaron will be a spokesman when they meet with B’nai Yisroel. Moshe expected that the Elders of B’nai Yisroel would speak on his behalf during his meetings with Pharaoh. Now, God was changing the expectations by instructing Moshe that must speak to Pharaoh. Again, Moshe fears that he is unqualified and his statement of “Ani Areil Sfatayim- I have circumcised (sealed) lips express that fear and anxiety. The Tifferet Israel, Rabbi Israel Lipschitz (1782-1860) commentary on the Mishna explains that a certain king, having heard of Moshe’s fame, sent a renowned artist to paint Moshe’s features.  The painter returned and the Sages proclaimed his work to be that of a degenerate. The King wanted to see for himself so he headed out to the wilderness where Moshe and B’nai Yisroel were camped. Seeing Moshe, the king realizes that the painting did not lie. Moshe tells the king that the painter was accurate and that he had been born with many physical impediments and infirmities and character shortcomings. Moshe explained that he had spent a lifetime learning how to control and conquer these impediments, infirmities, and shortcomings (comment on Mishnah Tractate Kiddushin).

Of course, Moshe will go on to provide some of the most inspired words ever recorded. Regarding Moshe, we will learn that no one had a closer relationship with God, was as great a prophet or leader. Moshe’s impediments, infirmities and character shortcomings became obstacles for Moshe to overcome. These impediments, infirmities, and shortcomings allowed Moshe to identify with the alienated, the downtrodden and the “other”.  Moshe’s struggle to control and conquer his shortcomings reflected the vast amounts of character and intestinal fortitude. No, Moshe’s deficiencies did not define him, rather his character, his internal strength defined him. When Moshe claims Ani Areil Sfatayim; we bear witness to a man engaged in the hard work of character development, overcoming obstacles and growing into the greatness he would ultimately achieve. This is our hard work as well. Whether it is Moshe, Martin Luther King, or Sully Sullenberger, the message remains the same. It is a messaged that I constantly transmit to our children. An impediment, a flaw, or even a poor grade doesn’t define one’s character. Rather the effort used to control an impediment, conquer a flaw or improve upon a poor grade reflects more upon one’s character.

Peace,

Rav Yitz

Think This Through With Me, Let Me Know Your Mind; What I Want To Know Is, Are You Kind? (Robert Hunter & Jerry Garcia - "Uncle John's Band")

We had a very interesting New Years Day. With our children visiting their grandparents, we were in a very quiet house. After having brunch, my wife received a troubling WhatsApp from a friend of ours in San Diego. Her husband was scheduled to return to San Diego from Israel. However, the plane had to stop in Toronto because someone had become seriously ill. That person also happened to be from San Diego and we knew that person, his wife, and their family. The person was rushed to the hospital and his wife went with him leaving their children with our other friend and another San Diegocouple (whom we do not know).  My wife’s friend tells us the whole story and we learn that her husband and the sick man’s children are in a hotel by the airport with no kosher food. We get her husband’s phone number, make contact and within 90 minutes we have brought several pizzas, salad, and sandwiches. we meet up with our friend. He appeared exhausted, and worried, We hugged, listened to his story and gave him the food. He thanked us over and over and was so appreciative of this act of kindness.  We headed home, attended a bris and afterward my wife began to cook. With New Years Day almost finished;  there was a San Diego couple in the Emergency Room of a hospital near Toronto’s Pearson airport. So with tins of pasta, soup, salad, some fruit, instant coffee packets, and a USB cord for the wife’s cell phone; we drive to the hospital. We find the sick man’s wife, and she too looks even more tired with physical exhaustion and anxiety than our friend at the hotel. She sees us, we hug and my wife explains the bag's contents. The wife is so relieved, expresses so much gratitude and over and over again expresses amazement at the kindness that she has experienced on what must have been one of the most exhausting and emotionally frightening days of her life.

This week we read from Parsha Va’Eira. This Shabbat we read Parsha Va’Eira. In this Parshah, God reassures Moshe after Pharaoh and mocked and dismissed both he and Aharon. God explains the plan to Moshe that Pharaoh’s heart will be hardened after each plague but eventually, Pharaoh will capitulate. God explains the various stages of redemption. 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 allows B’nai Yisroel to worship God for three days, Pharaoh sometimes acquiesces sometimes he doesn’t. 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 acts almost like a child. He returns to his arrogant self-centered nature. Finally at the very end of the Parsha, after the plague of Hail has devastated the land and killed anything that was outside, Pharaoh expresses the evolution of his belief system.

Two men, Moshe and Pharaoh experience a type of revelation. Each man’s revelation is shaped by who they are, their life experiences and their outlook upon the world. Each leader will experience something very different than what fits their current theological system. 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) For Moshe, his revelation assumes questions.  Why did you, Hashem, reveal yourself one way to Abraham Isaac and Jacob, and another way to me?  God will reveal himself to Moshe through “Signs and Wonders”.  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, Pharaoh and Egypt will experience God. For Pharaoh, the embodiment of a system that did not permit questions, the revelation was much more absolute and stark. That revelation would manifest itself in a series of plagues.

Pharaoh’s world is harsh, he felt threatened by a minority culture and he believed that Egypt was threatened by that same minority culture. As a result, the blood, the frogs, the lice, swarms of wild beasts, livestock disease, boil, hail, locusts, and the death of the first born were perceived as plagues and God was perceived as a harsh judge with little mercy. Moshe had experienced kindness. His mother hid him in the basket, Pharoah’s daughter drew him out of the basket and raised him as her own. After he demonstrated kindness to the slaves by attempting to protect them, he leaves Egypt and demonstrates kindness to Yitro’s daughters. Yitro takes in this stranger as his own son, and eventually, Moses marries Yitro’s daughter Zipporah.  Zipporah demonstrates kindness to Moshe when she perceives that his life is endangered because he didn’t circumcise their son in a timely fashion (Ex. 4:24-26). Because Moshe experienced kindness through his life and he demonstrated kindness to others; it only makes sense that God is not so much a harsh judge as God is merciful and kind.  Needless to say, when we arrived with food for our stranded friends, their faith was re-affirmed. Despite the difficulties and inconveniences, they were experiencing in a Toronto hospital, they could only see the kindness that people had extended. As for me, I was reminded that we always have opportunities to demonstrate kindness. Some are big and some are small. Some opportunities are obvious and explicit, some are less so. However those opportunities exist, and as much as our friends’ faith was reaffirmed by an act of kindness, being presented an opportunity to spend a day engaging in random acts of kindness re-affirmed my faith as well. Besides, it seemed like a pretty good way to start 2019.

Peace,

Rav Yitz

Hang It Up And See What Tomorrow Brings; Other Times I Can Barely See (Robert Hunter, Phil Lesh, Bob Weir,& Jerry Garcia - "Truckin'")

My wife and kids were in San Francisco last week. Upon their return, my wife expressed exasperation with our son and getting him to put on Tefillin and pray in the morning. I chuckled, and I told her to start by leaving him alone and not hock him. Putting on Tefillin and praying should not sound like and receive the same visceral feeling as being told to do homework or clean up one’s room.  So my wife said she wouldn’t hock him. Then I spoke to our son about it. He explained that he puts on Tefillin, he prays and quite often he feels nothing.  He explained that he has been taught how he should feel when he puts on Tefillin and when he prays, that if he doesn’t feel that way, he thinks maybe he doesn’t believe. Clearly he was upset telling me this because he was afraid that I would be upset. I laughed and explain that I don’t always believe, certainly I didn’t when I was 13. I didn’t really start believing until I became a parent. We talked, and I explained that maybe he should stop listening to everyone tell him how he is supposed to feel and instead focus upon an activity, a moment, something that will give him a sense of God’s presence. Maybe such a “revelation” occurs at sunrise, or sunset. Maybe it occurs when studying something difficult and ultimately understanding it. Maybe it occurs during a moment of sublime peace like sharing a moment with a loved one. Regarding the last possibility, I asked if he planned to cuddle with me and watch the college championship football game between The University of Georgia and the University of Alabama.

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.

Clearly God made himself known to Abraham Isaac and Jacob. However that revelation was not in the same capacity as it was with Moshe Rabeinu. Clearly Pharaoh experienced a type of revelation as well. As my daughter realized over the course of our discussion, we all experience some type revelatory experience. As he is beginning to find out, he needs to be open minded and open hearted about it. It may occur in a comfortable familiar manner, and it may occur in an unanticipated unfamiliar manner. As our son realized, not engaging in the activity guarantees that there will be no possibility of sensing God’s presence He smiled and realized that putting on Tefillin was just an activity that might allow for a possibility. I smiled back and reminded him that it’s the same as cuddling with your dad watching the ball game. Maybe the feeling of sublime peace and calm, that everything is right in the world at this moment is indeed, a revelatory experience.

               

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