Then Give Hope To The Hopeless, The Helpless And The Homeless (Robert Hunter & Phil Lesh - "Wave To The Wind")

           Earlier this week, President Biden gave the State of The Union Address before a joint session of Congress, and all those who had tuned in. The President struck a note of hope.  He spoke of the growing frustration that people have when dealing with airlines, insurance companies, pharmaceutical companies,  and all the current sources of aggravation and inconvenience that everyday people experience.  Acknowledging that there are still many economically and politically alienated people, his goal remains to do as much as possible to create opportunities that mitigate the sense of alienation. He reminded Americans and the world that aspiring to the best version of America was still possible.  Several moments after the President’s State of the Union Address, the minority party’s response was offered by Sarah Huckabee, the former White House Director of Communications during the Trump Administration and the current Governor of Arkansas. She spoke of a Left Wing Cabal and registered the complaints that her former boss articulated seven years ago. She looked towards the past and spoke in a code that only the most passionate believers of her message would understand. President Biden spoke of the present and of the future in a language and using examples that everyone could understand and relate to. 

           In this week’s Parsha Yitro, there are two distinct narratives. The first narrative focuses on Moshe and his father-in-law Yitro.  Moshe leads B’nai Yisroel to Midian. While there, Moshe spends a little time with his wife, his two sons, and his father-in-law, Yitro. Yitro acknowledges that G-d has protected B’nai Yisroel and that the Lord is greater than all other gods. The next day, Yitro witnesses Moshe sit from morning to night mediating and adjudicating conflicts among B’nai Yisroel. Yitro understands that his son-in-law is overextended and the current method of governing is neither good for him nor for Amchah (the nation). Being both a Priest of Midian as well as his father-in-law, Yitro offers advice as both a father and a community leader. The second distinct narrative occurs, from chapters 19 through 20,  and focuses upon B'nai Yisroel’s revelation at Sinai.  The Parshah concludes with God’s declaration of the Aseret Dibrot, the Ten Commandments. The second part of the Parshah is very well known, incredibly unclear, and lends itself to numerous interpretations, commentaries, and Midrashim.  However, the two stories seem so disparate and could easily stand alone.  Why do these two separate narratives appear together in the same Parsha and how are they connected? 

           Yitro suggests to Moshe “You be a representative of God, and you convey the matters to God…you shall make known to them the path in which they should go and the deeds they should do. You shall discern from among the entire people, men of accomplishment, men of truth, men who despise money. You shall appoint them as leaders of thousands…they shall judge the people at all times, and they shall bring every major matter to you, and every minor matter they shall judge, and it will be eased for you, and they shall bear with you. If you do this thing and God shall command you, then you will be able to endure, and this entire people, as well, should arrive at its destination in peace.” (Ex. 18:19-23)  Yitro explains that a community must have a shared vision. To some degree, people need to know how to seek G-d on their own, and how to behave within a community. Others need to know God's ways in order to adjudicate and mediate conflicts or transmit information. Everyone must have access to G-d and G-d’s teaching. Only then will Moshe’s leadership responsibilities be light enough to bear. Only then will Amchah have a stake in the relationship with G-d. Only then will Moshe and B’nai Yisroel become willing participants in their covenant with G-d. Only then can this community uphold its role as a “priest to the nations”. Then and only then will Moshe and B’nai Yisroel arrive at its destination in peace.  However, Yitro’s suggestion is a top-down approach. Moshe sits atop.   After Moshe heeded his father-in-law’s advice, the preparation for the Revelation at Sinai occurs. While Moshe ascends and descends the mountain, the narrative focuses on B’nai Yisroel’s preparation, and its standing, waiting, and listening.  God instructs  Amchah to prepare for Revelation. The “entire people'' were in the camp, and they shuddered. Then Moshe brought the people from the camp toward God. (Ex 19:16-17). When presented with God’s covenant, “the entire people responded together and said, ‘everything that God has spoken we will do!’”(Ex 19:8) The narrative continually emphasizes that Revelation was not solely between God and Moshe.  B'nai Yisroel must be involved in the process. B’nai Yisroel must experience some aspect of Revelation. B’nai Yisroel must be active participants in Revelation. They were. They willingly and unanimously responded.  B’nai Yisroel’s unanimous response indicated that they were responsible and willing participants in the covenant. Their participation and the unanimous response indicated that they shared a common vision and purpose.

Moshe and B’nai Yisroel had a shared vision. Moshe experienced numerous revelations as an individual. However, at Sinia, he shared that revelation with B’nai Israel. As the leader, the disseminator of Law, and the one responsible for transmitting that law to the people, Moshe is responsible for not only transmitting law but doing everything he can to make sure that B’nai Israel has a shared and common vision, a sense of citizenship and common experience. By doing so, he improves the chances that this new society will be able to survive in the future. President Biden’s speech reflected that same idea. Speak in a language and from a common shared experience. That sense of shared common experience binds us as a people and offers the best chance of solving the problems of the future. 

Peace,
Rav Yitz

Light The Song With Sense And Color, Hold Away Despair (Robert Hunter & Jerry Garcia - "Terrapin Station")

Recently, our son shared a news report regarding the allied effort in Afghanistan, peace talks with the Taliban, and an eventual withdrawal from Afghanistan.  While no one in our family is an Afghan, fought in Afghanistan or has any remote connection to Afghanistan, our son followed the story very closely. Why was he so concerned with the news in Afghanistan? Our grade nine son participates in Model U.N. He is on the delegation representing, of all places, Afghanistan. In the course of his preparation, he has become the family expert on Afghanistan.  Trust me when I say that while I could find Afghanistan on a map, I never cared one wit for Afghanistan, nor did I ever give much thought to the human cost except in terms of soldiers who tried to offer safety and stability amid such turmoil and chaos.  My jaw dropped as I sat and listened to our son offer this assessment. He was not only speaking about Afghanistan, but he advocated for the innocent and was visibly concerned for those whose lives were at risk living under the Taliban, and the innocent lives at risk if allied forces leave. He spoke thoughtfully, passionately and logically. He was upset as he made his assessment and incredibly empathetic as he advocated for the people of Afghanistan.  Needless to say, I have no authority with the Model U.N. for the real U.N.  However, I saw our son in a whole new light, and I wasn’t sure how to respond.

This week’s Parshah is Terumah. Terumah means “a portion”. In the context of this week’s Parsha, the portion in question is the portion of wealth that B’nai Yisroel would dedicate to the construction of the Aron, the ark that would hold the Luchot Habrit (the stone tablets upon which the Ten Commandments were written), the lamp, the table, and the material for the Ohel Moed (the tent of the meeting). All of which comprised the Mishkan or the Tabernacle. If you are in construction, interior design, or architecture, the details in Parsha Terumah are fascinating; and if you’re not then all those details might seem a bit dry. Whether a fan or not, whether an architect or not, there are certain objects, the construction of which is nothing less than miraculous and perhaps more allegorical than literal in meaning. However what is not allegorical but rather spiritually re-assuring given the myriad of laws that we have read from Yitro and Mishpatim is the goodness and kindness in the human soul.

There are two moments in the Parsha that stand in stark contrast to assumptions about human nature from Parsha Mishpatim. In the previous Parsha, when we read about the prohibition of accepting bribes, perverting justice, selling servants to third parties rather than returning to them to their original owner;  we understand that there is an assumption that human nature is not so wonderful. In fact, one could argue that we are supposed to rise above human nature, rise above our animal-like inclination, Yetzer HaRah (the evil inclination), and be better. So when we read that God wants to live among Bnai Yisroel: V’Asu Li Mikdash  V’Shachanti B’Tocham; a Godly aspect would only do so if the dwelling, if the people’s behavior merited God’s presence.  Certainly, the physical qualities of the structure would be impressive but more important is the fact that Shechinah would dwell among Bnai Yisroel as long as they did not succumb to human nature. Not succumbing to human nature became evident immediately. Before the construction, before the blueprints, Bnai Yisroel already operated above human nature. They contributed materials Kol Ish Asher Yidvenu Libo – ‘every man whose heart motivates him’ (Ex.25:1). Contributions were based upon the most divine aspect of their souls. Every aspect of the process focused upon that part of the human soul that was beyond human nature. That divine aspect merited God’s presence in the camp. That divine aspect galvanized a community and figured out how to serve God in a way that appealed to the best of humanity.

I finally figured out the words that might bring comfort to our son as he could only see darkness, evil, and awful way in which people in that part of the world have been treating each other for decades if not centuries. I tried to remind him that although that part of the world is pretty dim and risks becoming quite dark if allied forces leave; there is some light in the world. Just like the Aron is encased in gold both on the inside and outside and just like people contributed selflessly rather than selfishly; I was reminded that the world has a lot of beauty. I told our son that despite what he heard on the news and despite my agreeing with his thoughtful assessment as an Afghan U.N. delegate; he needed to be able to accomplish one very important task. He needs to be able to communicate some of the beauty of the country and/or the people he represents. Maybe he needs to look a bit closer in order to find the beauty rather than ugliness, but it is there. If he is able to communicate that; the other delegates in the Model U.N. will surely be supportive of anything he requests.  I reminded him that he should always work hard and search for the beauty in spite of the all the ugly he will encounter. Sharing that process can be incredibly inspiring and ultimately quite empowering.

Peace,

Rav Yitz