From The High Road To The Low, So Many Roads I Know (Robert Hunter & Jerry Garcia - "So Many Roads")

           In the  Wall Street Journal article “Right Wing Populism  May Rise in the United States” (Sept. 27, 2022),  William Galston points out that Right Wing populism is ascendant. Right Wing populism led to Brexit. Right-wing populism led a fringe Swedish anti-immigrant party to acquire more than 20% of the Swedish vote. Right-wing populism led to the Brothers of Italy political party, with its roots in Fascist followers of Mussolini winning the Prime Minister's office. In France, Marie Le Pen managed a run-off in the eventual winner of that election. Earlier this week, in Brazil, the incumbent, the right-wing populist leader Bolsinaro,  was defeated, however, he has not yet conceded.  It seems that he is following the playbook of a twice-impeached ex-president. This upcoming week, Americans will go to the polls and choose between a political party that supports the “Big Lie” and uses political rhetoric to foment political violence from the domestic terrorist attack on January 6th to the attack upon Speak Nancy Pelosi’s husband in San Francisco. Earlier this week, a  former Republican Florida Congressman who has his own news show referred to this Right Wing populist fringe aspect of the Republican Party as Fascists. The world has taken a very odd and troubling path to arrive at this troubled and frightening moment.  It was 100 hundred years ago, that Mussolini’s Fascist party came into power in Italy. Soon after, in Germany, a fringe minority of fascists were invited to join the German government, and eventually, that minority fringe group of fascists took over the government and took over the country. After all these years, the world has started down an all too familiar path.

            This week's Parsha is Lecha Lecha. In it, God commands Abram to leave his father, his homeland, and everything he has ever known and go to a place that God will show him later. Abram does. He heads down toward Egypt because of a famine. Leaves Egypt with money, flocks, servants, and wealth. He and his nephew decide to part ways since each of their respective flocks not only become intermingled but their hired hands fight among each other. Abram then fights against several kings in an attempt to protect Lot. Then his wife Sarai, who is barren, tells Abram to make Hagar (the maidservant) the surrogate mother. Abram listens and Hagar has a son named Ishmael. She runs away and then returns. God tells Abram a prophecy. Abram will become the father of a great nation, and that nation will become enslaved for several centuries and then will return to the land that God promised Abram. Then God instructs Abram to circumcise himself, his son Ishmael and all the males of his household. All these events are linked together by the theme of "Lech Lecha" of going, of traveling.

            The Zohar, the rabbinic book of mysticism, comments upon the first verse: "Lech Lecha Mei'Artzecha uMimoladtcha, U'mibeit Avicha El Ha'Aretz Acher Areka- Go for yourself from your land, from your relatives, and from your father's house to the land that I will show you (Gen 12:1). Instead of a physical journey, the Zohar explains that Abram was commanded to embark upon a spiritual journey. The soul, while residing in the World to Come, exists in close proximity to God. Because of the spiritual clarity and intensity revealed there, no free will and no chance for spiritual growth and advancement can occur. Like the angels, the soul in the World to Come is called an Omaid, a standee. In this World, however, we know that a person has Free Will. This means that we all have the opportunity to advance spiritually as long as we remain in this World. The soul in this world is called a Holiach, a walker, someone who goes, much like Abram went.

          Just like people must learn to follow a respective path requiring faith and the best possible version of one’s self; the same holds true for nations. Each nation struggles between the best possible version of itself and the worst possible version of itself. The best possible version of a nation improving the lives of its people lives peacefully among the nations and making a positive difference in the world. The worst possible version of a nation doesn’t care to improve the lives of its citizens, threatens its neighbors, and has corrupt leadership focused upon power for the sake of power itself. Every nation embarks on a journey. Sometimes that path is difficult, and painful, and takes a nation to the brink. That path is not only determined by leadership, that path is determined by the citizenry, by those who vote, by those who count the vote, and perhaps most important, those who concede defeat in a free and fair election. 

Peace,
Rav Yitz

And Brave The Storm To Come, For It Surely Looks Like Rain (John Barlow & Bob Weir - "Looks Like Rain")

          While at major intersections in Toronto, one cannot help but notice all the signs for candidates running for local office. There are also mid-term elections that are occurring in the United States. In fact, early voting has already commenced in many states. It has been reported that some 12 million people have already voted. The issues that face perhaps the most powerful democracy and largest economy seem overwhelming. Internally, it appears that one set of candidates will deny election results, and prohibit abortion even in the case of rape, incest, or the mother’s health. There are a slew of candidates that try to scare the electorate with talk of rampant crime, ironically, the top ten crime-ridden states are those that have the most relaxed gun laws run by state legislatures that deny elections, want to restrict the rights of women’s health choices and have a large constituency that belief that the January 6th riot was a peaceful gathering. There is a rise in racism and antisemitism. Externally, there is a war between Ukraine and Russia, there is worldwide inflation, and a rise in fascism and totalitarianism throughout the world. Amid all this tension, North Korea fired more rockets into Japanese airspace, rockets that were able to fly further, faster, with a more destructive payload. Indeed Democracy seems to be under attack both from the inside and outside.  I can’t help but think of the late President, Harry S. Truman, who was President when the Korean War was fought and the 38th Parallel became part of the Western lexicon. President Truman used to keep a paperweight on his desk with the saying “The Buck Stops Here”. In a sense, it became indicative of President Truman’s view of leadership. The leader is ultimately responsible and therefore must assume that responsibility.

           This week we read Parshat Noach. Noach’s should be familiar to all of us. God sends a flood as a means of dealing with the growing disappointment in mankind's abysmal behavior. However one man, Noach, is deemed Ish Tzadik B’dorotav – a righteous man in his generation and God makes a covenant with him and his family.  As a result, Noach, his family, and the male and females of every species will be saved in to re-create after the flood. God instructs Noach to build a Tevah, an Ark. Noach, his family, and each animal species are protected. In a sense, a second creation ensues, and Noach and his family begin the narrative of re-creation. Generations pass, and eventually, mankind becomes corrupt. This time, the corruption is the result of mankind’s passivity by permitting, a certain kind of person to become the leader and never questioning or opposing his desire to build a Tower. A Tower is built, God views it as a violation of boundaries, and rather than destroying the world, multiple languages come into being and people are unable to communicate. As a result, the leadership which lacked respect for boundaries scatters across the earth. The Parsha concludes ten generations later with the birth of Avraham Avinu, Abraham the Patriarch.

           The narrative appears quite straightforward and simple. God is unhappy with the way people behave. He identifies Noach as a worthy partner and instructs him to build the Ark.  However one should keep in mind that Ark wasn’t built in a few days or weeks. According to the Midrash, the ark was built over the course of many decades. Even worse the flood didn’t come right away, that too was decades in the making. According to the Midrash Tanchuma, it took Noach 120 years to build the Ark. Also, the Ark was built atop a mountain in order to give Noach the greatest amount of time to complete the project. This meant hauling all the materials up a mountain. Imagine spending roughly 1/8th of your life preparing for the future. Imagine spending roughly 1/8th of your life engaged in a single endeavor. Imagine putting off gratification for 1/8th of your life and then knowing your sense of accomplishment is predicated on the destruction of so much. Imagine spending 1/8th of your life hauling Gopher wood up a mountain. Every day Noach spent his time engaged in one activity, building the first aircraft carrier. Eventually, the project would become the purpose of living. During this time, Noach’s life was not so easy. In fact, from a practical perspective, Noach’s life seems quite depressing. According to Midrash Tanchuma, Noach faced ridicule from others and was threatened with death. Yet despite it all, he continued building even though the gratification from the project would not occur for many years. Even with the first raindrops and the first opportunity to enjoy the fruit of his life's work and enter the Ark; he didn’t. Rather, he delayed his sense of accomplishment and gratification. Noach waited until the last possible second when there was no hope of saving any more of God’s creation, and then he finally entered the Ark.

           Being the leader can be a rather lonely job. Whether it’s the leader of a family, a tribe, or a community; it can be lonely. By no means was Noach a perfect leader. In fact, one of the criticisms was that he really didn’t lead, instead, his concern was limited to himself, his family, and the animals that entered the Ark. That being said, Noach offers a valuable lesson in leadership.  Leaders cannot be concerned with immediate gratification. Rather, a leader takes a long view of history and destiny. A leader has the strength of his belief and convictions which allows him to worry about the long term and not be concerned with the short term. When undo attention is given to the short-term perspective, it seems that more people suffer as is the case with leaders and politicians who are concerned with power instead of saving democracy. Hopefully, those in a position to make a difference will remember President Truman’s paperweight that once sat atop his desk: “The Buck Stops Here”.

Peace,
Rav Yitz

 

When The Voices Of The Storm Sound Like A Crowd ( Bobby Peterson & Phil Lesh - "New Potato Caboose")

            

          I have always been fascinated by Post-Holocaust/Post 1948 Jewry’s establishment of Jewish observances/commemorations. This is especially the case immediately following the Pesach Festival. Approximately five days after Pesach, five days after the Jewish People celebrated a holiday that is thousands of years old, a holiday in which the Jewish People observe and celebrated its redemption from ancient Egyptian slavery, the Jewish People observe Yom HaShoah, Holocaust Remembrance Day. First established by the Israeli Rabbinate in 1951, Yom HaShoah has been part of the Jewish Calendar for 71 years. For these seven decades, we have not only listened to the testimony of the survivors who bore witness to the Holocaust, but we also listened to historians, sociologists, political scientists, and philosophers explain to us how this happened, the rise of fascism, the rise of nationalism, the scapegoating of a minority, the anonymity of an angry mob, the dissemination of conspiracy theories and disinformation, and the failure of leaders to exert courage to shine a light on wipe out the festering grievance politics. After 71 years, I can help but notice the irony that we are once again focused on that part of the world. However, it appears that some nations have figured out how to spiritually atone for their behaviour 70 years ago, while others have not. 

          This Shabbat we return to the weekly Torah cycle and read Parshat Acharei Mot. The two previous Parshiot: Tazria and Metzorah interrupted the narrative with the laws of individual purity and impurity.  In Acharei Mot, the Torah now teaches the laws for the spiritual purity of the nation. We have focused on the impurities of individuals, now we focus on the community. The Torah teaches us the laws for the offerings of Yom Kippur, national atonement, and Azazel otherwise known as the Scapegoat. The Scapegoat is not offered as a sacrifice to God, but rather is sent out from the camp and left to wander in the wilderness eventually succumbing to the elements. The second half of the Parsha focuses on the holy and unholy relationships within the family. However, the list of inappropriate behaviors between family members is taught within the context of the other nations. Other nations do these things and B'nai Yisroel must refrain from imitating those other nations.

           While providing the laws regarding holy and unholy relationships, God invokes Egypt and Canaan. B’nai Yisroel had been enslaved in  Egypt and now it prepares for its journey to Canaan.  K’Maasei Eretz Mitzrayim Asher Y’shavtem Bah Lo Ta’Asu UchMa’Asei Eretz Canaan Asher Ani Meivi Etchem Shamah Lo Ta’Asu UvChukoteihem Lo Teileichu – Do not practice of the land of Egypt in which you dwelled, and do not perform the practice of the land of Canaan to which I bring you, and do not follow their traditions. (Lev. 18:3) For the past two centuries, B’nai Yisroel dwelled in Egypt, a morally decadent community. Now B’nai Yisroel is about to head into Eretz Canaan, which was also a morally decadent land inhabited by the Moabites, the Canaanites, the Hittites, the Jebusites, and the Edomites. Why would God bring us to a place that is just as morally decadent as the place from which he brought us out?  Why would God promise land that was as morally bankrupt as Egypt? One would have assumed that Canaan was already a wonderful place otherwise God wouldn’t have brought B’nai Yisroel there nor would it have been part of a covenant. The Be’er Yitzchak, the 19th Russian Rabbi offers a comment that is relevant to today’s Jewish experience. “The reason for mentioning Egypt and Canaan is simple: if you imitate the Egyptians – then why did I take you out of Egypt? And if you behave like the Canaanites- why should I expel them before you/ it was on condition that you will not do so that I took you out of Egypt and that I shall expel the Canaanites… do not imitate even their innocuous practices, for these lead to total assimilation.” The experience in Egypt was an incubation period to prepare for Torah at Sinai. Our experience in Egypt would constantly serve as a reminder that we ultimately rejected physical slavery and that we ultimately rejected the institutions and behaviors of that master. It is certainly easy to reject all things Egyptian while we are reminded of how damaging the experience was. It is quite another thing to reject the behavior, and culture of a society when one is free when one is not scarred by such a damaging experience. Yet, the success of our people and the future viability of our relationship with God through the Torah could only occur if we are able to reject a dominant culture’s behavior as a free nation and not as an enslaved nation. B’nai Yisroel’s survival ultimately depends upon remaining separate and apart from the cultural majority. B’nai Yisroel’s survival depends upon remaining spiritually distinct from the majority. B’nai Yisroel’s survival depends upon the spiritual strength needed to reject the behaviors of any dominant culture, to refrain from behavior because “everyone else does it”.

         At the core of Judaism is the recognition that Judaism constantly establishes distinctions between itself and everything around it. Creating distinctions and separation between the holy and the mundane occurs every day, every week, and every season. Creating distinctions between the holy and mundane occur during the most basic activities of eating and procreation. Creating distinctions between the holy and the mundane occurs in our relationships with the world around us. Judaism also understands that as human beings and as communities there will be moments when fail at observing those distinctions between the holy and the mundane.  So God and Torah established a mechanism for individuals and communities to do “Teshuva” to repent,  return to God, and continue striving toward holiness. After seven decades, during this week of Yom HaShoah, it is interesting to see which nations have engaged in some degree of Teshuvah and atonement while others have continued to remind contaminated by fascism, nationalism, populism, conspiracy theories, misinformation, and scapegoating of minorities.  

Peace
Rav Yitz

Standing On The Moon, Where Talk Is Cheap And Vision True (Robert Hunter & Jerry Garcia - "Standing On The Moon")

           Tom Friedman, in an Op-Ed piece from April 3rd, described the war in Ukraine as a world war:  World War Wired. He maintains that anyone with a cell phone and internet access can watch the war, and bear witness to the atrocities and war crimes being committed by Russian soldiers and Putin.  While the whole world and any Russian with a VPN can see what is happening in Ukraine, Putin remains incredibly popular in Russia and especially outside of Moscow and St. Petersburg. Thanks to a campaign and a steady diet of misinformation over all media outlets for decades, Putin is even more popular in rural areas and among the older generations of Russians.  If the rural communities tend to be far more isolated and have less access to mass media, or social media, then how did Putin’s decades-long and current misinformation campaign gain credence to rural, isolated communities and older Russians?  The answer seems as obvious as it is profound. People talk, people share ideas, people share information and people share what they hear whether it is true or not. 

          This Shabbat, because it immediately precedes Pesach, is known as Shabbat HaGadol - The Great Shabbat.  The weekly Torah Portion is Parsha Metzorah. Parsha Metzorah discusses the laws for Tamei/ Tahor (Purity & Impurity) as it affects human beings, and it is a continuation of last week’s Parsha, Tazria. We continue to learn intricate details concerning how an individual becomes ritually purified, his/her reentrance into the camp, and the prominent role of the Kohen Gadol in ascribing a spiritual treatment for a physical expression of a spiritual problem. Besides discussing the laws of the Metzorah, the laws of one who suffers from this skin ailment, the Parsha also confronts the issues of the Metzorah spreading to a house and the method by which that impurity is removed from the house. The second half of the Parsha concentrates on the laws of Taharah Mishpachah, the laws of family purity.

        When Tzaraat is discovered on an individual, he or she would go to the Kohen Gadol, the High Priest, and undergo an examination. However if the Tzaarat spreads beyond the individual and pollutes the home: U’Vah Asher Lo HaBayit V’Higid LaKohen Leimor- “K’Negah NiReH Li BaBayit” – And he that owns the house shall come and tell the priest saying: It seems to me there is as it were a plague in the house. (Lev. 14:35) Even if the individual sees the Tzaarat, sees the impurity, knows that it is Tzaarat, the individual cannot and must not say that “It is a plague in the house,” but rather K’Negah literally “It is like a plague”. Rashi explains that “even if the individual is learned and has no doubt as to the nature of the plague, he must not utter a definitive judgment, but merely declare “it seems”.  On the surface Rashi’s comment appears to be focused upon the issue of “Purity and Impurity”, and reminding us that the authority to decide and declare Purity and Impurity rests solely upon the High Priest. The MaHaRaL of Prague (Rabbi Yehuda Loew of Prague 1525-1609) takes the lesson a step further. “Since it is but the priest who establishes the Nega (the plague and its legal implications); anyone else would not be speaking the truth.” Therefore K’Negah”- it is like a plague, and must therefore be treated and dealt with as if it was the plague.

          Here in this simple statement “K’Negah” –It seems to be a plague”, we address a health issue. We recognize the potential damage that Lashon HaRah has done. “K’Negah” – it seems like a plague is the Kohen’s diagnosis;  and once diagnosed,  the Kohen can treat the patient. We quarantine the individual/individuals in order to prevent the spread of something that looks like a plague. People who engage in  Lashon HaRah, -  Slanderous/Evil/Malicious speech, people who spread lies and misinformation, have continued enabling and supporting an authoritarian leader and his war crimes. Putin understands that speech, the simple act of people speaking to people still remains the most efficient way to pass along misinformation and alternative facts. With Pesach approaching, ChaZaL, the Rabbinic Sages also understood the significance of speech,  the simple act of people speaking to people. Is it any wonder that the most important commandment of the Seder is to tell the story of the Exodus, and tell the story of freedom? Maybe the Sages understood what Putin cannot understand. Eventually, the story of freedom will crush the misinformation and suppression relied upon by authoritarian leaders.

Peace,
Rav Yitz

Come Wash The Night Time Clean, Come Grow The Scorched Ground Green (John Barlow & Bob Weir - "Cassidy")

          I recently contracted Covid and have spent the past 10 days in our family’s basement, in isolation. For several days I woke up with an awful headache, my joints ached, my teeth ached, I wasn’t particularly hungry but I was incredibly fatigued. I couldn’t hold my head up, not due to nausea but rather due to the fact that I was so tired. For several days last week, I would fall asleep watching college basketball games. Finally, early this past week, I awoke and there was no headache, my joints no longer ached, my teeth no longer ached. I didn’t sleep 18 hours a day. I took a brief walk outside for a few minutes. Then took a nap. Each day, as symptoms faded. Instead of being fatigued after a 5-minute walk, I was now fatigued after a 20-minute walk. While still not great, I felt myself feeling better. By the end of the week, I was out of isolation, participating in family life, and actually working out on our elliptical machine for 45 minutes. Yes, I  was fatigued. Yes, I found myself still needing a nap, but I finally feel like I am back to feeling healthy.

          This Shabbat is known as Shabbat Para because of the special Maftir Aliyah we read concerning the offering of the Para Adumah (the Red Heifer). The weekly Parshat, which we read prior to the Maftir, is Parshat Shmini.  Consisting of three complete chapters, the Parsha focuses upon the three parties necessary for the Brit (the covenant) of B’nai Yisroel: God, the Kohen, and B’nai Yisroel.  Certainly, God is the embodiment of Purity, the second and third chapters of the Parsha explain how the Kohen and B’nai Yisroel are able to approach God and achieve spiritual intimacy. If either the Kohen or B’nei Israel is not pure, then they are unable to achieve that spiritual intimacy. B’nei Israel can either achieve this desired spiritual intimacy in the offering it brings, but to do so depends on the purity of the Kohen. If the Kohen is impure then no matter how pure B’nai Israel or its offering,  spiritual intimacy is not achievable. B’nai Israel can also achieve spiritual intimacy by eating certain foods. 

          The Parsha begins with Moshe telling his brother Aharon, that before the Mishkan can begin serving the people as a means for them to experience both personal and communal intimate moments with God, he (Aharon) must prepare himself. The first step in Aharon’s self-preparation is his own self-purification process. That first step is reflected in Moshe’s instruction:  Kach Lecha Eigel ben Bakar L’Chatat V’Ayil L’Olah T’Mimim V’Hakreiv Lifnei Adoshem - Take a calf of the herd for a Sin-Offering and a ram for a burnt offering, without blemish, and bring them before the Lord. Before Aharon could serve B’nai Israel, he had to atone for his “sin”.   Rashi, the 11-century French commentator,  cites the Midrash Tanchuma and explains that “this animal was selected as a sin offering to announce to him that the Holy One, blessed be He, granted him atonement by means of this calf for the incident of the golden calf which he had made.” The “Chatat” offering, literally a “sin” offering was to atone for Aharon’ role in the incident of the Golden Calf. Ibn Ezra describes this offering as Aharon’s atonement for that Cheit. Once atonement is made, Aharon is spiritually purified, cleansed, and ready to serve the people.

           According to Ontario Health,  a person needs to remain isolated for ten days from when Covid symptoms appeared. During those ten days, the symptoms were acute and eventually waned. By the 6th day, I did not feel any more symptoms, just incredibly tired.  I still tested positive. Howsoever on the tenth day, I no longer tested positive. I was able to leave the isolation of the basement and return to normal family life and my responsibilities.  Aharon’s atonement allowed him to be purified in order to begin his communal responsibilities. While there was no atonement, ten days in isolation allowed me to be considered purified enough to leave the basement and resume my day-to-day responsibilities to my family and my community. 

Peace,
Rav Yitz 

If A Man Among You Got No Sin Upon His Hand; Let Him Cast A Stone At Me For Playing In The Band (Robert Hunter, Bob Weir, Mickey Hart- ("Playing In The Band")

               It was a particularly odd week. On one hand, we prepared for and celebrated Purim. We organized Mishloach Manot, my wife baked Hamentashen, we went to a Seudah and we celebrated “the Jews victory over Haman”. On the other hand, we watched as Ukrainians continue to defend themselves against Putin’s army. We watch the Russian army fire rockets indiscriminately into civilian areas. We watch refugees flee, and we see images reminiscent of Europe circa 1938-1939.  We listened to President Zelenskyy speak to Canada’s Parliament and the United States Congress. We couldn’t help but be aware of the dichotomy between the Joy of Purim and the horror that continues to unfold in Ukraine.  Indeed our Talmudic Sages that there is Haman in every generation and there is Amalek in every generation. As we watch the events in Ukraine unfold and resistance to Putin stiffen in Ukraine and grow in Russia, it appears that this Amalek might not be as powerful as he thought. Yes, he is still dangerous but not as powerful. This makes for fascinating negotiations.  

          This week we read from Parsha Tzav. In it, we learn that the Kohanim are responsible for their own offerings as well as making offerings on behalf of the people. God instructs Moshe to teach the Kohanim their responsibilities in slaughtering the offerings, cleaning up, what must be burnt, and what the Kohen may consume. After God completes the set of instructions specifically for the Kohanim, God then instructs Moshe as to B’nai Yisroel’s responsibilities as well. Finally, God instructs Moshe to make the required preparations for the Kohen to assume his position among the people. This includes the bringing of sin offerings, achieving a certain spiritual mindset as well as learning how to make all the offerings.

        As the instructions are issued concerning each offering, there is a general pattern. V’Zot Torat [name of offering] Hakreiv –And this is the law of the meal-offering (the peace offering, the feast offering, etc.) However, the Sin Offering breaks with the Parsha’s formula.  Zot Torat Ha’Chatat Bimkom Asher Tishacheit Ha’Olah Tishacheit HaChatat Lifnei Kodesh Kodashim Hu – This is the law of the sin offering; in the place where the elevation offering is slaughtered shall the sin offering be slaughtered, before God, it is most Holy (Lev. 6:18). Why is this the only offering that designates a specific place that is exactly the same as another offering? If this offering to God is so important why wouldn’t the offering take place separately in its own time and in its own location? Precisely because it is so important, and this offering requires such sensitivity, we are extremely concerned. One makes the Sin Offering after an unintentional sin is committed. If someone points out a mistake that we make, our first response might be defensive, to make excuses. This is normal if we experience shame and embarrassment. However when we are not embarrassed, when we are not humiliated then it is much easier to admit to the sin, or the mistake and apologize in a humble manner. If the Sin Offering occurred in its own location, then everyone else would know that those people had sinned and were now making an offering as a form of apology. People would talk and the individual bringing the offering would perhaps be too embarrassed to work on his/her relationship with God. This is tragic. So in order to preserve the individual’s dignity, the Torah provides anonymity. Someone looking on would never know if the individual making the offering is there with a sin offering or an elevation offering. Torah creates an environment to allow the individual to be forthright, honest, and still save face within the community.

        No, Putin’s “sin offering” cannot be made anonymously. The negotiations will be public. Any “loss of face”  will be public or at least public to the rest of the world. He will always be able to “save face” in Russia since he controls so much of the Russian press. Nevertheless, the world will have a very difficult time in trying to find a peaceful solution unless Putin concludes that the cost to re-create a “Greater Russia” reminiscent of Peter the Great is personally to financially, emotionally, and politically too expensive.  Hopefully, those costs will be worth more than his “saving face”.  Maybe then, there can be a serious discussion about peace.       

Peace,
Rav Yitz 

"Cat On A Tin Roof, Dogs In A Pile, Nothing Left To Do But Smile Smile Smile (Robert Hunter & Jerry Garcia - He's Gone)

          As we continue to watch the news out of Ukraine, the increased targeting of Ukrainian civilians, the exponential increase of refugees, our family has been in awe of the stories we hear about strangers helping these refugees. Recently we heard about a young boy who traveled alone from Kyiv to Slovenia. His mother had to remain behind in Kyiv to care for her sick mother. So she sent her son with a backpack, his passport, a cell phone, and a phone number of a family member written on the back of his hand. (New York Post March 7, 2022). Despite being alone and scared, and traveling 600 miles, everyone the boy encountered was greeted by his warm and friendly smile. Upon his arrival at that Ukraine/Slovakian border, the border patrol was also greeted with his warm and kind smile. As a result, the border patrol was all too happy to help him. They found the family members and the boy’s Slovakian family found him and picked him up. Needless to say, his mother was incredibly thankful that her son was now safe. 

          This Shabbat is known as Shabbat Zachor. It is the Shabbat that immediately precedes Purim. On this Shabbat,  we begin the third book of the Torah with the Parsha of the same name:  Vayikra.  B’reishit and Shmot are essentially a series of narratives about a family and ultimately an entire people. However, Sefer VaYikra (Leviticus) is presented in both a narrative format as well as a user manual for ritual sacrifices - KoRBonot. This “user manual” seems to be designed for the Kohanim since it was their job to make the ritual sacrifice on behalf of the B’nai Yisroel. The Parsha begins with the general rules for Korbonot, mainly that the animal in question, needs to be pure, that is to say, blemish-free. The Parsha lists the various categories of Korbonot. The underlying assumption of bringing a KoRBonot (an offering) was B’nai Yisroel’s desire to be near God, to connect with God. Even the word KoRBonot -  with the three-lettered root Ku-f Resh- Bet means “close in proximity”. These offerings were designed to allow the person to draw closer to God for the myriad of reasons that a person would want to be near God including thankfulness, forgiveness, joy/happiness, or doubt in the relationship.

          Even before God tells Moshe about all the commandments concerning KoRBonot, God does something very unique, something that God had never done before and could only do because of his relationship to Moshe Rabeinu. Vayikrah El Moshe, VaYidaber Adoshem Eilav M’Ohel Moed Leimor - He called out to Moshe and Hashem spoke to him from the Tent of the Meeting saying (Lev 1:1). God called, God spoke and God said; three very similar verbs yet slightly different when examined through the lens of “proximity” “intimacy” and “formality”. One calls out to a person when there is a physical distance that needs to be overcome, or when trying to get another person’s attention. Rashi, the great 11th-century French commentator, offers several explanations. First, this “calling” is Lashon Chiba - a language of endearment. God called out to Moshe in a loving manner and only to Moshe. No one else heard this particular call. Once called, Moshe knew to approach. After Moshe draws closer, God speaks to him. “Speaking” to someone assumes a relationship, a partnership, and a dialogue. The partnership might not be a 50/50 split and the dialogue might not be an equally two-sided dialogue, but “speaking” suggests that there is a response. However “telling” someone something suggests a clear delineation of authority. The party “telling” has the authority and the party being “told”  lacks authority. “Telling” suggests neither partnership nor dialogue but rather the dry transmission of data and information.  For the first time and the last time God Vayikra el Moshe - God called out to Moshe. God singled Moshe out for a vital task: to instruct the Kohanim and B’nai Yisroel how to appropriately connect to God. While it was certainly novel that God called, it was equally important that Moshe heard the call. Indeed, Moshe was spiritually sensitive and in tune with his relationship to God that he, and only he, heard the endearing call from God.

          Sometimes we are not able to hear so well. Maybe there is too much noise. Maybe we are so out of sorts that we can’t hear past our own fears, our own anxiety, or our own guilt. Sometimes we ignore God’s loud whisper that is meant only for us. So we will listen to God when we take a walk with our children. Sometimes, we sense God and holiness in the smile of a young boy and meet that smile, that warmth, and holiness with a simple act of kindness. Amid all of this we know that God is present, we need to only listen closely,  to the whisper, or experience a smile in order to connect.

Peace,
Rav Yitz

And There's Nothing Left To Do But Count The Years (Robert Hunter & Jerry Garcia - "Black Muddy River")

            There is a concept in Judaism called Cheshbon HaNefesh, an accounting of the soul. Cheshbon HaNefesh tantamount to analyzing a balance sheet examines the soul's assets and liabilities its virtues and shortcomings. Cheshbon HaNefesh forces the individual to engage in analysis of “where they are in their lives”. How far astray have they wandered from the most sacred and holy aspects of themselves? How far astray have they wandered from the best version of themselves? It is not a process that leads to a request for forgiveness although it is a process that may lead to an apology. It is not a process that leads to a request for mercy; although it is a process that may inform and direct others to avoid the mistakes that the individual made. It is not a process that generally occurs in public; rather it is a deeply personal and spiritual endeavor. After watching the events of the past week unfold in Ukraine, and seeing how unified Europe, Canada, and the United States are against Putin; I wonder if a country and a society’s collective historical memory motivates a nation and a society to engage in a type of Cheshbon HaNefest. Does a country or a  society ask itself: “How far have we drifted from the ideals of our nation?”  “Can we, as citizens, find a better path?”   

        This week's Parsha is Pekudei. It is the last Parsha of Sefer Shmot. The Parsha, in a very matter-of-fact way, provides us with an accounting of all the material that was used for the Mishkan. The Parsha, in a very matter-of-fact way, tell us all that Bezalel and Oholiab had done while inspired by God and their art. We derive this idea of "taking stock" from the first Pasuk. Eilah F'kudei Ha'Mishkan Ha'Eidut Asher Pukad Al Pi Moshe Avodat Ha'Leviim - These are the countings of the Tabernacle, the Tabernacle of Testimony, which was reckoned at Moshe's bidding (Ex.38:21). What follows is essentially a ledger of all materials that were used in the Mishkan's construction.  With full transparency, Moshe engages in a full accounting of the materials used by Bezalel, Oholiab, and supplied by B'nai Yisroel in order to eliminate any possibility of corruption and instead, to prove that these materials were used to construct the Mishkan. Why do we need this accounting? We have been reading about the Mishkan for the last four Parshiot. However, it was not until now, that Moshe and B'nai Yisroel were able to look back at the process and see exactly how far along they have come. For a lengthy period of time, B'nai Yisroel, as told to us in the Torah, had experienced an individual, communal and spiritual revolution. They watched Ten Plagues destroy Egypt, fled Egypt, and experienced the miracle of the Crossing of the Yam Suf. They witnessed the revelation at Sinai, received the Ten Commandments, panicked, and built the Golden Calf. They began the T'shuvah process by bringing a half Shekel as a means of expressing atonement. They willingly brought their precious jewels and raw materials for the construction of the Mishkan. They came together as a community and they successfully constructed "God's dwelling place."

            Certainly, there were specific events that we would deem as vitally important, including the actual exodus from Egypt, the Crossing of the Reed Sea, and the Revelation at Sinai. However, in each of these three pivotal moments, B'nai Yisroel behaved as individuals. During each of these three pivotal moments, one could argue that B'nai Yisroel was more reactive than proactive. After the Tenth Plague, following God's direct command, B'nai Yisroel left Egypt. After God opened the Reed Sea, B'nai Yisroel began to cross it. It is the Midrash that explains that B'nai Yisroel took the first steps into the water prior to God's miracle. The revelation at Sinai was a more reactive experience than a pro-active one. Even the Golden Calf fiasco could be argued as B'nai Yisroel's response to the fact that Moshe delayed his descent from the mountain. However, Tshuvah (Repentance)  helps explain why in last week's Parsha (VaYakheil), B'nai Yisroel brought so much more material and so many participated. Regarding the construction of the Mishkan,  it wasn't built out of fear and anxiety as was the Golden Calf. Instead, the construction of the Mishkan demonstrated a genuine desire, a choice to have God dwell among the community.  Constructing and completing the Mishkan, for this generation was perhaps its greatest achievement. They were finally, at least for the time being, pure of soul and pure of heart. They understood what it meant to be a community, a holy community, and the Mishkan was an expression of that. Therefore when B'nai Yisroel completed this transition to “people-hood” culminating in the completion of the Mishkan; it makes sense that an accounting of the Mishkan's construction would occur.

            From Moshe's "accounting", we learn something very important about human nature. As individuals, as part of a team, and as part of the community; we need to do Cheshbon HaNefesh, an accounting of our souls. While it is certainly important to do Cheshbon HaNefesh at prescribed times with the community (Yom Kippur for example); it is also vital that we engage in this process when we have survived and successfully or unsuccessfully navigated through the transition.  These transitions and changes are not necessarily confined to lifecycle events or the calendar but as a part of life in general; and certainly when about to begin a new and difficult phase of life. Parsha Pekudei reminds us that we must possess the self-awareness to step back and look back at the process and own it, and if it is appropriate, mourn it, celebrate it, or learn from it. Perhaps society and a country’s collective historical memory can also engage in Cheshbon HaNefesh. Countries that were neutral 80 years ago when another European dictator invaded other countries are no longer neutral. Where once the Western World took years to debate, placate, dither, and finally called out a dictator; this time it took the world less than a few weeks to come together, to begin supplying Ukraine and announce and enforce economic sanctions against a corrupt brutal dictator. Maybe the thousands of Russians who have had the courage to protest and speak out against its corrupt brutal dictator illustrates the first steps of national accounting.

Peace,
Rav Yitz

Inspiration Moved Me Brightly (Robert Hunter & Jerry Garcia - "Terrapin Station")

           During the long family day weekend in Canada and the Presidents Day weekend in the U.S, I took our son to Washington D.C. and visited his sisters. Two of his sisters live in and around DC and one lives in New York City. As we were leaving, we had to bring his New York City sister to Union Station so she could catch a train back to New York. It was very early Sunday morning and we decided to stop and look at the various monuments and memorials that are on the Mall. All week long we had been following the news of the events that continued to unfold in Ottawa and the crisis that is unfolding in Ukraine. The world seems a bit darker and more frightening. The morning was cold and clear as we looked at the various memorials and monuments, read the inscriptions, and contemplated the sacrifice of people who believe in the idea of Democracy. At the Lincoln Memorial, directly behind the statue, we read  "In this Temple as in the hearts of the people for whom he saved the union the memory of Abraham Lincoln is enshrined forever." Directly behind the Lincoln memorial, the road takes one over a bridge and into Arlington National Cemetary. Both sanctuaries reminded us of the sacrifice that is sometimes necessary to preserve an idea. As my son and I drove back across the Potomac River and onto the highway bound for Toronto, we commented on the courage of these people and we also commented on the courage of people to leave their home countries for a better future for their children, grandchildren, and their legacy. Why else would people come to North America, and settle in Canada and the U.S. if not for a chance at a better future?  

           This week’s Pasha is Vayakahel. Following the sin of the Golden Calf and Teshuvah (repentance), B’nai Yisroel begins executing God’s instructions for the Mishkan, the Ark, and the Tent of the Meeting. After the destructive behavior of worshipping the Golden Calf, B’nai Yisroel comes together and shares a common constructive experience bound by a common goal. Their goal is to complete the construction of the Mishkan.  Before they begin the actual execution of God’s command, Moshe reminds B’nai Yisroel that observing the Sabbath’s restrictions is paramount and supersede the Mishkan’s, (The Tabernacle) building schedule.

           Even though this structure was to be a place for God, the Sabbath restrictions are more important. The text then begins describing the common experience of contributing raw materials to this enormous public works project. V’Yavo’u kol Ish Asher Nasahu Libo V’chol Asher Nadvah Rucho- Every man whose heart inspired him came; and everyone whose spirit motivated him brought the portion of God for the work of the Tent of the Meeting, for all its labor and for the sacred clothing (Ex.35:21).  Ibn Ezra, a 12th Century Spanish commentator, explains that the phrase “whose heart inspired him”, is a reference to the “wise-hearted”. These were individuals who were motivated by their minds and not by emotions. After seeing the disastrous results of the Golden Calf, wisdom and not emotion was indeed a better motivator. By participating in this constructive process, everyone had an opportunity to repent for the sin of the Golden Calf and for its lack of faith. Only insight and wisdom guided B’nai Yisroel to begin on the fringes from the outside of the Mishkan and begin working towards repentance, towards holiness, and towards the Kodesh Kodeshim (the Holy of Holies). 

          Those who participated in the construction of the Mishkan had a powerful sense of responsibility. Indeed, being a member of a purpose-driven community requires individuals to be “wise-hearted”, thoughtful, and informed. As my son and I left Washington DC and began our drive back home, we understood that Judaism and liberal democracies are purpose-driven focused upon an ideal, not a person.  Both Judaism and liberal democracies required informed, wise-hearted, thoughtful community members. Both Judaism and liberal democracy is only as strong as their community and citizens are informed, wise-hearted, and inspired to create “the most perfect union”.

Peace,
Rav Yitz

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

Arabian Nights Our Gods Pursue Their Fights; What Fatal Flowers of Darkness Bloom From Seeds Of Light - Robert Hunter & Jerry Garcia - "Blues for Allah"

           This week was the 80th anniversary of the attack on Pearl Harbor and the United States’ entrance into WWII when the world was divided between the forces of fascism/authoritarianism and democracy. Ironically, this week President Biden met with the largest democracies in Europe prior to his meeting with Europe’s most authoritarian regime: Russia. Russia has amassed approximately 100,000 soldiers and equipment along its border with Ukraine. It seemed that the President wanted to confront Putin using the language of sanctions and diplomacy, so he needed to know the position of Europe’s largest economies regarding any such diplomatic response. Also, the President responded to another authoritarian regime by announcing a diplomatic boycott of the upcoming winter Olympics in China. On a global diplomatic scale, we witnessed the confrontation or a clash between liberty/democracy and suppression/authoritarianism.

          This week’s Torah portion is VaYigash.  The confrontation between Yosef and his brothers is about to occur. The Parshah begins with Yehudah approaching his brother Yosef, whom he does not recognize, and pleads for Benjamin’s freedom.  Yosef reveals his identity. Then Yosef and his brothers hug and kiss each other. They cry and they forgive each other. Yosef asks about his father’s welfare. The brothers return to their father, Yaakov, and tell him that Yosef is alive. The brothers explain that everyone, the entire clan, should go down to Egypt. So this clan, including Jacob, the brothers, their wives, and children, heads down to Egypt. Yaakov meets Pharaoh. Yosef’s family is given a parcel of land outside of Egypt in a place called Goshen, where they can tend to their flocks. Yaakov is reunited with his beloved Yosef in the land of Goshen.

          For the ChaZaL, the Sages of Blessed Memory, the Sages of the Talmud, the confrontation between Yosef, the second most powerful man in Egypt, and Yehudah, the leader of Yaakov’s sons; the confrontation is much more than just two brothers meeting up after a couple of decades. For ChaZaL, the word VaYiGaSh refers to Yehudah girding himself for war. Remember, Yehudah does not yet know the identity of the man standing before him. For all Yehudah knows, this man, who looks Egyptian, dresses Egyptian, and speaks Egyptian embodies the most powerful empire and the most dominant culture in the world. However, according to the Or HaChayim that is not the plain meaning of the word. The Or HaChayim, Rabbi Chaim ibn Attar an early 16th Century Moroccan Kabbalist and Talmudist,  explains that if Yehudah was “girding himself for war” then he would not have spoken so respectfully and politely to Yosef: Bi Adoni “if it pleases my lord”. Nor would Yehudah be concerned with antagonizing Yosef’s anger. Instead, Yehudah approached  Egypt’s second in command diplomatically, not girded for war with his sword unsheathed or his gun drawn so to speak,  but confidently,  striding powerfully towards Yosef bypassing guards and advisors, and then quietly and privately speaking into the minister’s ear. Make no mistake, when Yehudah tells the minister that he is just like Pharaoh he is not paying the Minister a compliment. Yehuda speaks truth to power,  without subtleties, coldly and brutally honest. However, Yehudah confronts the minister in a  whisper, privately, without causing embarrassment to the second most powerful man in the Egyptian empire.

          For the Talmudic Sages, Yehuda’s approach to this representative of Egypt was not an approach between two men but a clash between two cultures, a clash between idolatry and monotheism, a clash between two diametrically opposite worlds. Most of history, at least European History is a similar clash albeit, between religions or between sects of the same religion. This week, we are reminded that these powerful clashes are not solely confined between religions. These “cosmic” sorts of clashes also occur between the force of democracy and the forces of authoritarianism and tyranny. In either case,  depending on the diplomatic skills of both sides, such “cosmic” clashes can either exacerbate tensions or diminish tensions.

Peace,
Rav Yitz

Things Went Down We Don't Understand But I Think In Time We Will (Robert Hunter & Jerry Garcia - "New Speedway Boogie")

          I should be upbeat, perhaps even happy. Baseball has returned this week. Something that suggests “normal”, something that suggests a seasonal means by keeping track of time (a schedule, box scores to check in the morning, or a big weekend series). Yet, I am deeply troubled. We have been watching what has been happening in Portland. We have watched as federal troops, who are not part of the U.S. armed forces but rather from other Federal agencies such as Border Patrol and Department of Homeland Security, etc., in unmarked battle, fatigues have fired upon non-violent protesters, who have arrested non-violent protesters. My family and I have watched, I have welled up in tears. I pity the United States and I am proud to be living in Canada. I am disgusted that this “President” behaves like a South American dictator of the 1970s and 1980s, I am disgusted that this “President” behaves like an Eastern European Communist Dictator during the Cold War. I am disgusted that this “President” behaves like those European fascist dictators in Europe during the 1920s and ’30s. I am repulsed by this “President” behaving like dictators in Russia, Hungary, Turkey, and Syria. In Tom Friedman’s op-ed July 21 piece entitled “Trump’s Wag The Dog War”, enumerates the troubling and even treasonous response of responding to the most sacred and American right as explicitly written in the United States Constitution: Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the government for a redress of grievances. Leadership, or at least, the leadership that used to exist prior to this “President” respected the Constitution, and peaceful assembly is a sacred American right to be defended. Also, if the leader is really smart and forward-thinking, he/ she will listen to those protesters and make the effort to understand the reason for the grievance and protest and try to fix it.

          This week’s Parshah is Devarim, which is the first Parshah of the Book of Deuteronomy or Sefer Devarim. Moshe recounts in very wide brushstrokes, the experience of the generation that fled Egypt. Very few details are given. In fact, Moshe begins the story at the foot of Sinai; however, the name is changed from Sinai to Horev. In his recounting, Moshe speaks as a participant in this national experience, not in the third person. This is quite different from the Moshe we have seen. Until now he spoke as a prophet. God told him and he told B'nai Yisroel. Now Moshe displays a certain amount of freedom. When Moshe speaks, he places himself in the center of the story. Moshe speaks using words such as “I”, “we”, and “you”. Now God has become the third party. Perhaps this is best expressed when Moshe begins his "telling" by gently rebuking B'nai Yisroel. The language is in terms of what B'nai Yisroel did to him as well as God. "V'Omar Aleichem Ba'Eit HaHi Leimor Lo Uchal L'vadi Se'Eit Etchem: "I said to you at the time, saying, 'I cannot carry you alone…How can I carry your contentiousness your burdens and your quarrels" (Deut. 1:9,12). Moshe subtly and gently begins to point out how rebellious their parents behaved during the past forty years. He reminds this generation how the first generation rebelled while God provided, and cared for them. The message to this new generation is clear. Our parents may have made mistakes, but God never abandoned us. This generation learns that they too will make mistakes and will know that God won't abandon them. God will always work with them.

          We know that God wanted to destroy and abandon his people on occasion (Ex. 32:10 and Num. 11:1-3), yet he did not. The subtlety and the gentility of Moshe's rebuke lies in the fact that he did not mention this. Neither does Moshe go into any type of detail concerning Bnai Yisroel’s rebellious behavior. Rashi, the 11th-century Northern French commentator, asked the same question that you are asking right now.  What was the nature of "Eilu HaD'varim-These Words"? Why did Moshe purposefully leave out the embarrassing details and instead shade his language so gently? Rashi explains L'fi Sh'hein Divrei Tochachat Umanah Kaan Kol Hamkomot Sh'hichisu Lifnei HaMakom Bahen, Lefichach Satam Et Ha'Devarim…Mipnei Chevodecha Shel Yisroel - Since these are words of reproof, and he enumerates here all the places in which they provoked the Omnipresent, therefore he conceals the matters (in which they sinned and mentions them by allusion) contained in the names of these places out of respect for Israel."  Rashi is of the opinion that Moshe's intent was to teach. He wanted to explain to this new generation what had happened. Embarrassment and humiliation would have no purpose. No matter what their parents had done, God maintained his covenant. No matter what their parents had done, God would not visit their sins upon this generation. Besides, B'nai Yisroel was designated in the book of Leviticus as a holy nation, a nation of priests. Therefore Moshe must show this generation the appropriate respect. He cannot be ill-tempered and rebuke them for what their parents had done.

          Moshe understood that God instills this holiness in all of us. So whether or not our predecessors behaved inappropriately at particular times, whether or not our predecessors behaved wrongly, we are foolish if we don't try to learn from that example. Learning will be effective when we are empowered rather than embarrassed or humiliated. Even if a rebuke is required, it can be done in a way that neither demeans, embarrasses the person, or violates such sacred Constitutional rights. History is full of leaders who behaved otherwise and failed, including all those fascist dictators in Europe prior to and during WWII, all those Cold War Eastern European dictators, all those failed Communist and right-wing Fascist dictators in South America, and the long list of Middle East brutal dictators in the 20th and 21st century from Libya, Iraq, to Iran and Syria. Indeed, it will be nice to watch baseball and return to “normal”. It will be even nicer when there is a President who can resume the noble experiment of democracy.

Peace,
Rav Yitz

It's Got No Signs Or Dividing Lines And Very Few Rules To Guide (Robert Hunter & Jerry Garcia - "New Speedway Boogie")

          Well, it was the first full week of regular, mundane activity. There were no Jewish Holidays, there was no cleaning up from Jewish Holidays, and there were no days off because of Jewish Holidays. Life returned to routine ebb and flow of school, work, errands, and paying bills. Our dinner conversation reflected this return to the mundane. There was no discussion about menus, sukkah building, grocery lists, and more grocery lists; instead, discussion focused upon everything that we had missed in the world while dealing with three weeks of holidays. Apparently, the world has been in a bit of turmoil and chaos. Forming a coalition government in Israel, Brexit, Impeachment, California forest fires, Kurds, Syria, Turkey, and Putin. As this broad-ranging discussion wound its way from issue to issue; the phone rang. It was my mother asking how everyone was doing now that we had returned to our regular routines and schedules. Our son happily reported life was back to being quiet and boring. Then he added how much he loves living in Toronto because life, in general, was “quiet and boring”.
          This Shabbat we read from Parsha Noach. Comprised of two distinct narratives; both deal with the theology of chaos and confused boundaries. First, we read the story of Noach, God’s disenchantment with Creation and mankind’s behavior, the covenant made between God and Noah and the offering to God. Then there is a brief narrative about Noach’s drunkenness and one son’s inappropriate behavior. The second distinct narrative is also about chaos and confused boundaries. This time, mankind confuses boundaries and attempts to build a tower up to the heavens. The result is that God scatters mankind across the earth by making mankind speak numerous languages and hinder communication.
          When describing the world, when describing the net result of God’s creation ten generations after Adam and Chava, two words are utilized. V’Tishacheit Ha’Aretz Lifnei Ha’Elokim, VaTimalei Ha’Aretz Chamas - Now the earth had become corrupt before God; and the earth had become filled with robbery, VaYar Elokim et Ha’Aretz, v’Hinei Nishchata Ki Hishchit Kol Basar et Darko Al Ha’Aretz- And God saw the earth and behold it was corrupted for all flesh had corrupted its way upon the earth. The two words Sha’ChaT - corrupt and ChaMaS- robbery are not necessarily the words we envision when describing a miserable uninhabitable, dystopian place. Certainly, the Torah could have said that the world was "uninhabitable" or "an empty void" as it said in the Breishit. ShaChat literally means wanton harm to self and to others, twisted, pervert, ruin. Ten generations after God had created by separating light & dark, day & night, heaven & earth, land & water, fish & fowl, six workdays & one day of rest (Shabat); all that order had become twisted and was wantonly destroyed. Apparently, mankind wantonly hurt mankind's’ self and mankind’s environment. The second term ChaMaS means to do violence, to extort. Both words allude to the notion of chaos, wanton destruction. There is no rhyme nor reason and therefore one is unable to plan and exist within chaos. Extortion also alludes to chaos. A person has to “re-purchase” what they already own but had been stolen ie. kidnapping. Rashi explains that these terms suggest that corruption means immorality and idolatry, and “violence/extortion” suggests robbery. In other words, there were no boundaries, no separations nor distinctions. Recalling that HaVDiL, separation was the key to God’s creation, then chaos, no order, no boundaries are the means by which we destroy.
          Both the story of the Flood and the Tower of Bavel suggest the tension of humanity. God’s world is one of order. Mankind struggles between the godly instinct of order and ungodly instinct of chaos and wanton violence. Given all the news, whether it is the raging wildfires (controlling chaos) or Syria and the Turkish border (perpetrating chaos); stable societies and communities fear chaos. Families and especially children try to avoid chaos. Perhaps the human condition is to figure out how to create order amid chaos. So as our children spoke to their grandmother, they extolled the virtues of life in Toronto “that it was quiet and boring”. As they said these words to my mother, I heard her say the same words she has said to me my whole life. “I love to hear that my children and grandchildren’s lives are quiet and boring.”
Peace, 
Rav Yitz

History's Page Will Be Neatly Carved In Stone ( John Barlow & Bob Weir- "Throwing Stones")

It’s not every week where we get to watch history made and unmade. For all the soccer (football) fans, history was made when France won the world cup led by a teenager. That hasn’t happened since the legendary Pele led his team to a World Cup victory while he was a teenager. History was also unmade as the President did his level best to undo a seventy-year relationship with Europe, explicitly commenting historical allies including Canada, Germany, England and NATO, the EU, should be considered foes. History was also unmade as the President did his level best to befriend a government, a type of leadership, and a country that, in the aftermath of WWII, gave the world an Iron Curtain, attempted to give nuclear missiles to Cuba, brought legitimacy to North Korea, Chairman Mao’s China, Assad’s Syria, as well as a rise in cyber warfare in places that have democratic elections. As remarkable uplifting as it was to watch history made; it was equally disconcerting and deflating watching history being unmade. I was raised to believe that History could be considered something sacred, something holy. It is something to be learned. It is something that connects the present to the past. It allows us to chart a path to a better future. So I was absolutely aghast when I saw a leader behave in a manner that was completely bereft of a sense of history, and acknowledgment of belonging to a rich tradition, of belonging to an organization that predecessors helped to create. Perhaps even more troubling is that without a sense of history, a person could legitimately believe that until showing up, nothing preceded his/her arrival, and nothing of value will probably follow. That attitude is completely at odds with a person who reveres history and that attitude is completely at odds with Torah, Judaism and Moshe Rabbeinu.

This week’s Parsha is Devarim, which is the first Parsha of the Book of Deuteronomy or Sefer Devarim. Moshe recounts in very wide brushstrokes, the experience of the generation that fled Egypt. Very few details are given. In fact Moshe begins the story at the foot of Sinai; however, the name is changed from Sinai to Horev. In his recounting, Moshe speaks as a participant in this national experience not in the third person, as was presented in the Books of Exodus, Leviticus, and Numbers. This is quite different from the Moshe we have seen. Until now he spoke as a prophet. God spoke to him and he spoke to B'nai Yisroel. Now Moshe displays a certain amount of freedom as he shares past experience from his perspective. Parsha Devarim is the introductory Parsha to Moshe’s formal teaching of the Torah to this new generation. Moshe begins with a history lesson beginning with the most recent events and working backward to the Exodus. Moshe Rabeinu, now only a few weeks from the moment of his death, imparts his teaching and his wisdom upon B’nai Yisroel like a dying grandparent or parent would to his/her children.  This re-telling or repetition of history and laws to a new generation inspired the Talmudic Sages to call Sefer Devarim (The Book of Words- Deuteronomy) the Mishnah Torah or the repetition of the Torah.

Both the Parsha and the Book of Devarim begin with a narrative statement.  Eilah HaDevarim Asher Diber Moshe El B’nai Yisroel B’Eiver Yarden-These is the words that Moshe Spoke to all Israel, on the other side of the Jordan…(Deut. 1:1) For the next 5 verses, the Torah’s text is in the third person narrative form in which a time and place are clarified. Finally, beginning with verse 6, the third person narrative shifts to Moshe’s words.  What follows in Moshe's teaching and Moshe’s repetition of the Torah embodies tradition. Moshe’s teaching and his repetition of the Torah, exemplifies every parent’s responsibility to strengthen the child’s connection to Judaism, to Torah, and to God. Why do we need to be told that for five verses, Moses’ words will be arriving shortly? Since there are no wasted words in the Torah, why don’t the words Eilah Devarim appear immediately before Moshe begins speaking? The Or HaChaim, Chaim Ibn Attar (1696-1743), was a leading Moroccan Rabbinic Commentator of his day, explained that the word Eilah implies “only” and is therefore restrictive and separates that which came before from that which follows. The words that came before this are God’s the words that follow this Eilah are Moshe’s and are of his own volition.  Citing the Talmud in Tractate Megillah 31, we are reminded that Moshe personally recorded the curses and admonitions in this book and even the legislation which he repeats he does so voluntarily; not because he was commanded to do so.  The first five narrative verses clarify time and space as Moshe’s words are about to follow because we might conclude that just as Moshe felt free to say what he wants here in Devarim, he might have felt free to say what he wanted in the previous books of the Torah. “Only these words” that Moshe spoke of his own volition.

The Book of Devarim will remind us that Moshe Rabeinu was an incredibly humble man. There was none more humble. Here was Moshe Rabbeinu, the elder statesman, the individual that unquestionably had the closes relationship with God, a leader of a people for more than forty years. He had every reason to believe that there was no narrative before he came upon the scene. He has every reason to not care what happens after he is gone since he is prohibited from entering into the land. However by taking on the role of the transmitter, Eilah HaDevarim Asher Dibeir Moshe – “These are the words that Moshe spoke” and was astute enough to write down, Moshe understood his place in History. He understood what it meant to make history, and to do so, inspire people to continue transmitting his message, his words long after he was gone. After watching certain leaders unmake history, fail to understand his place in history; I realize that those leaders don’t have words that inspire a message worth transmitting to future generations.

Peace,

Rav Yitz

Who'll Go Right Through The Book And Break Each And Every Law (John Barlow & Bob Weir - "I Need A Miracle")

This week, Canada celebrated Canada Day (formerly known as Dominion Day) and the United State celebrated Independence Day. Both countries are the embodiment of the “New World”, a world built upon laws, democracy and based upon a dream that the future is genuinely brighter and more hopeful than the “Old World’s” paralyzing history and restrictive social mores. Both countries offer a possibility, an opportunity and that one ought to be judged by the “content of character”, not by skin colour, country of origin, wealth, or family connections. Both countries have always made it clear that no person is above the law: Not the poorest, not the wealthiest, not the meekest, not the most powerful.  So as my children celebrate both Canada Day and Independence Day; I feel compelled to remind them that what they should keep in mind when they celebrate is that more than any form of government more than any form of a society’s basic principle of organization; Democracy is the holiest form of government and, besides Torah, Democracy is one of the holiest organizing principles of a society. Like Torah, in Democracy the Law is sacred, the law is Holy, and no king no leader is above the Law. Like Torah, Democracy and Law work best when it avoids fundamentalism/extremism of the left and right; but rather sticks to the middle (Deut. 28:14).

This Shabbat we read from Parsha Pinchas. The first few Psukim of the Parsha are a direct continuation of the previous Shabbat Parsha: Balak. There is no elapse of time in the narrative. Balak concludes with a plague upon B’nai Yisroel for its worship of Moabite/Midianite god, Baal Peor. Aaron’s son Pinchas zealously acts by killing Zimri from the tribe of Shimon and Cozbi the Midianite woman. God tells Moshe to reward Pinchas for his behaviour by giving him the Brit Shalom, the Covenant of Peace. This covenant is only for Pinchas and his descendants. Keeping in mind that B’nai Yisroel has now concluded it 40 years of wandering in the wilderness and are poised upon the eastern bank of the Jordan River; a new census is taken. Just like we needed to know how many left Egypt, we now need to know how many will enter into Eretz Canaan. After the census is taken Moshe must judge a legal case concerning the laws of inheritance when a man has only daughters. This brief narrative is about the “Daughters of Tzelophchad”. Following this narrative, God commands Moshe to teach the new generation the laws for time-bound offerings including the Shabbat offering, the Rosh Chodesh offering, the offerings for the Shalosh Regalim (Three Pilgrimage Festivals etc).

Isn't it odd, or perhaps even disturbing, that Pinchas' zealousness, his subsequent spear throwing and impaling his targets appears rewarded with a Brit Shalom - a Covenant of Peace and Brit Kehunat Olam - a covenant of an everlasting Priesthood? (Num. 25:12). Through our modernist lens, many readers will perceive Pinchas’ act to be nothing more than fanaticism or vigilantism. It appears as if vigilantism is rewarded. To offer Pinchas Peace and the Priesthood becomes seems incomprehensible. The NeZiV (Rabbi Zvi Yehuda Berlin Poland 1817-1893; the Rosh Yeshiva of the Volozhin Yeshiva) offers a fascinating explanation that might be valuable in today's’ age of extremists recruiting young people. The NeZiV explains that the Brit Shalom is a guarantee of peace from an inner enemy from whatever lurked within Pinchas that caused him to kill another human being without due process. "The Holy One Blessed He blessed him [Pinchas] with the attribute of peace, that he should not be quick-tempered or angry. Since it was only natural that such a deed as Pinchas' should leave in his heart an intense emotional unrest afterward, the Divine blessing was designed to cope with this situation and promised peace and tranquility of the soul." We can now begin to make some sense of these covenants. Once Pinchas committed his first act of zealous defence of God's glory, perhaps it becomes easier and easier to commit the second, third or forty-eighth act of zealous defence of God's glory. At some point, from the NeZiV's perspective, the zealot's soul becomes damaged, the zealot's emotions are incapable of feelings, and the zealot's eyes become unseeing except through the lens of their zealousness. The zealot by definition is an extremist and we know that extremism in Judaism is frowned upon and halachically unacceptable (see the laws of the Nazarite).  Precisely because the zealot does not know peace when he/she commits such an act, in Pinchas' case the only gift God could give was that the tumult of his own soul should cease and he should be whole, complete and at peace.

Yes, Pinchas saved a community from further pain and suffering by hurling that spear at Zimri and Omri. Yes, Pinchas murdered that Prince of the tribe of Shimon and that Princess Midian. The Covenant isn’t so much a reward but rather it is a salve or a balm for the tumult within Pinchas’ soul. Now, Pinchas and his descendants could ill afford to ever act as vigilantes, Pinchas and his descendants could ill afford to take on a such a fundamentalist attitude because Pinchas has now been thrust into a position of leadership and rather than embracing the fundamentalist and tumultuous aspect of soul, he must rather embrace the calm, loving demeanor of his grandfather, Aaron, who chased after Justice and loved Amcha.  

Peace,

Rav Yitz

There Are Times When You Can Beckon, There Are Times When You Must Call. (Robert Hunter & Jerry Garcia - "Built To Last")

Our son is studying for Bar Mitzvah. Let’s just say that this has not exactly been a stress free process. As parents, we know that we are not alone. Our son follows a very specific routine designed to aggravate and exhaust us. He has one Bar Mitzvah lesson a week for 45 minutes. The rest of the time he is supposed to practice every day for about 15 minutes. Normally, our son returns from school. As he walks, if one of us happens to be home, we will ask if he has homework. We will remind him that he also needs to spend 15-20 minutes studying for Bar Mitzvah.  “I know, I know,” he says. Then he heads to the kitchen to have a snack. Does he do any work while eating his snack? No, of course not, instead he will be on his phone playing some stupid game. After 10 or 15 minutes. We call out to him to put the phone down, finish up. “Ok, Ok,” he says, ignoring the parent’s first call and continues snacking. Soon after, One of us calls out to him again to start homework or to practice Bar Mitzvah. “In a few minutes, I have to go to the bathroom.” After another ten or fifteen minutes, one of us curiously ascends the stairs, apparently our son decided to read through the entire Sunday New York Times and the New York Times Magazine; he hasn’t left the bathroom. Again, a parent calls out to him. Finally he emerges and now he is aggravated with us because we keep hocking him to do his work and study for his Bar Mitzvah. “Ok, Ok, I’m going, I’m going”. For the next half hour he does his homework. Then we eat dinner. He heads back upstairs, and we call out to him to leave us his phone. He finally finishes the rest of his homework and decides to take a break. After a few minutes we call out to him to study for Bar Mitzvah. He tries to ignore us and for a few minutes he succeeds. Another call up to our son, this calling has a bit of sterner sounding edge to it. Now he claims he is tired. He sits with one of us and he begins his ten to fifteen minutes of Bar Mitzvah practice.

 This week’s Parsha is VaYikra, the first Parsha of the Book of Leviticus, -Sefer VaYikra. Unlike the first book of the Torah, Breishit (Genesis) and the first part of Shmot (Exodus) which was written in a narrative form, and the second Part of Shmot which listed laws as well as the instructions for building the Mishkan (the Tabernacle); the Book of Leviticus focuses upon the Priestly class and their responsibility within Jewish biblical society. Therefore, VaYikra does not focus upon a story, nor laws that are geared towards B’nai Yisroel. Rather the laws are aimed at the Leviim, their responsibilities, the precise manner in which sacrificial offering are made, the requirements for offerings, the requirements for the Leviim as well as the requirements for B’nai Yisroel in order to bring offerings. From Parsha VaYikra and for that matter the entire book, we derive numerous ethical teachings all of which is necessary for a people and a society to achieve a sense of holiness. Perhaps just as important is that we derive the importance that Judaism cannot be just about the “letter of the law” but there must be some ethical value behind the letters. After God “calls” out to Moshe, we read the list and the details concerning Korbonot-sacrifices from the three lettered root Kuf Resh Vet –KaReiV – Approach). Which animals should be sacrificed, how many, for which reason, who is obligated, and how to do it. All of which is designed for the purpose of providing a means for the Kohen and ultimately the people to KaReiV – approach or draw towards the Kadosh Baruch Hu.

 We are familiar with the language that usually appears when Hashem speaks to Moshe. VaYomer Adoshem el Moshe Leimor – Hashem said to Moshe saying; or VaYiDaBeR Adoshem El Moshe Leimor – And Hashem spoke to Moshe saying. Now for the first and perhaps only time, Hashem neither ‘says’ nor “speaks” to Moshe. Instead we read   Vayikrah el Moshe -God called to Moshe (Lev 1:1). ” Imagine, God calling out to a person before speaking. The word “VaYiKRa” ends with a letter that is in smaller font size than the rest of the letters that are found in the Torah. So clearly, this type of VaYiKRa is different than the typical kind of VaYiKRA with all the letters being the same size. Rashi, the 11^th century French vintner and commentator, explains that God speaks in a loud booming voice; a voice that can shatter trees and be heard throughout the world. However this VaYiKRa, was only heard by Moshe. The calling was done so in a loving manner. The diminutive final letter – Aleph; suggests three possibilities.  First, Hashem whispered Moshe’s name in a manner that only Moshe could hear. Second, Moshe was humble enough, as symbolized by the diminutive letter, that his soul was receptive to God’s calling. The result of which Moshe quickly and eagerly responded with Hinneni –“Here I am”.  Third, the word Aleph means learn or train. Moshe Rabeinu needed to learn all that God was about to instruct. Ultimately the desire to learn comes from within, usually in the form of a small voice.

 The other night, when I went upstairs to say goodnight to our son. I sat on the bed and I said that it would be nice if he heard me and mommy from inside of him rather than outside. He wondered what I meant. I explained that part of growing up means that one should know what one should do, or do the right thing. He shouldn’t have to be told over and over again. Being told what to do over and over again, suggests that the person is listening from the outside, listening with his ears.  In that way it wouldn’t sound like hocking; he would be less annoyed, and perhaps even enjoy the Bar Mitzvah training. However doing the right thing, doing the work, training for Bar Mitzvah without being told suggests that he is listening with his soul. It suggests he is responding to the smallest voice calling his name and he responds accordingly. My son hugged me good night. The next day he came home from school and no one had to call out reminding him to study for Bar Mitzvah.

Peace,

Rav Yitz