Once We Grew Into Our Shoes; We Told Them Where To Go (Robert Hunter & Jerry Garcia: "Days Between ")

           One of the indicators that summer is drawing towards its inevitable conclusion is the return of my wife and children from summer camp. My wife, our twenty-year-old daughter, and eighteen-year-old son returned this week. I have lost track of loads of laundry we have done and the loads of laundry that still need to be done. While my daughter was unpacking and we were loading the washer, she began to unpack all her shoes and showed me a pair of sneakers that were falling apart. She smiled and said that she needs to a new pair of sneakers; I smiled and wondered aloud why she had brought the old ruined ones home in the first place.  Seven weeks of camp and he had completely destroyed a new pair of sneakers. 

           This Shabbat we read from Parshat Eikev. This week’s Parsha is Eikev. Here in his second discourse, Moshe explains to the new generation how the second set of tablets that contain the Aseret Dibrot (Ten Commandments) came into being. He describes how God forgave their parents for their idolatrous behavior in regards to the Eigel Zahav (Golden Calf), Moshe explains that B’nai Yisroel’s essential task is to refrain from Idolatry, serve God, worship God, and the nation will be rewarded with water, grass and quality lives. Moshe also reminds B’nai Yisroel that they have nothing to fear when they enter Canaan and conquer the land even though they may be outnumbered. God has already and will continue to protect his people. He did so during the Yetziat Mitzrayim (Exodus from Egypt). He did so when B’nai Yisroel defeated Og and Bashan. As long as B’nai Yisroel keeps its side of the Brit, God will continue to protect his people.

           While Moshe recounts the experience at Mt. Sinai, now known as Mt. Horeb, he explains that the misfortunes that befell B’nai Yisroel were L’Nastocha LD’aat et Asher Bilvavecha HaTishmor Mitzvotav Im Lo – tests, to know what is in your heart whether you would observe His commandments or not (Deut. 8:2). While Moshe explains B’nai Yisroel’s recent history in terms of a Divine Test, he makes an odd statement as he cites some of the miracles that B’nai Yisroel may have overlooked or taken for granted. Simlatcha lo Valtah Mei’Alecha, V’Raglecha Lo VaTzeika Zeh Arbaim Shana- Your garments did not wear out upon you and your foot did not swell these forty years (Deut.8:4). Forty years of living in the Wilderness and no one outgrew their clothing nor wore out their clothing or their sandals. Certainly, their clothing and sandals were not made with the same high-quality material as our daughter’s.  Rashi, the great 11th-century French commentator, offers an explanation base on a literal understanding of the verse. Anenei Kavod Hayu SHafin Bichsutam –The Clouds of Glory would rub their clothes U’MGaHaTzim Otam- and press them, Kmin Keilim M’Guhatzim – like freshly pressed garments. V’Af Ketaneihem Kmo Hayu Gdeilim Haya Gadeil Levushan Imahem – and their young too, as they would grow, their clothing grew with them, K’Lvush HaZeh shel Chomet Sh’Gdeil Imo – like the clothing (shell) of a snail which grows with it. This is not the kind of miracle that one notices and has an awe-inspiring moment. Rather this is the type of miracle that one becomes aware of after the fact. Maybe this type of miracle is unnoticeable on a day-to-day basis but over the course of years and decades, looking back, one realizes what took place.  However, a more figurative way to understand Moshe’s statement is that the clothes are God’s teachings, God’s commandments, and God’s Torah. Torah, and Moshe’s teachings, by design, are supposed to grow with the person and never become old, worn out, or obsolete.

           I suppose sneaker manufacturers and brands would hate the idea that a pair of tennis, running, or basketball sneakers are synonymous with Torah. After all, Torah is designed to withstand time and space. Clothing manufacturers need children to outgrow their clothes and wear out their shoes. Otherwise, there would be no need to buy more sneakers and jeans. I became very aware of this as I closely inspected our daughter’s shredded sneaker.  As we drove back to Toronto, we passed an outlet mall on the New York State Thruway and bought him another pair of sneakers. I know that his foot hasn’t stopped growing, so we will have to buy more sneakers in another 9-12 months. I told him that I did not want to buy him another pair because he wore them out so quickly but rather because he outgrew them. Maybe he should read and study more since one doesn’t outgrow or wear out his knowledge base like he does with his clothes and his sneakers.

Peace,
Rav Yitz

Every Man Is Prophet At The Mercy Of A Fool (Phil Lesh - "Equinox")

            Our 17, 19, and 21-year-old kids begin their summer camp jobs in Pennsylvania this week. The two younger ones will be counselors and the older one will be a unit head. With the packing completed, the car loaded, we headed out.  Our 17-year-old son asked his two older sisters what some of the challenges might be. Knowing that I had been a camp counselor many, years ago; he thoughtfully included me in the conversation.  So, his sisters spoke of their experiences and some of the challenges they had faced with campers. Finally, I spoke up and said that one of the biggest challenges facing their campers is a condition known as “PC”. No, PC doesn’t only stand for “Politically Correct”, PC also stands for Parentally Challenged. Many of their campers will be Parentally Challenged, this condition will manifest itself by being insecure, a misguided desire to “fit in with the cool kids”, or even suffer from severe “homesickness”.  I reminded them that their job is to teach and to demonstrate to their campers how to find “joy” and “happiness” in something other than all the negative stuff that some parents think will make their kids happy.  I reminded them that they had eight weeks to model a value system where a child need not be jealous of others or insecure with who and what they are. 

          This Shabbat we read from Parsha Balak. Balak was a Moabite King. After watching what B’nai Yisroel had done to the Ammonites, Balak was distressed. He realized that fighting B’nai Yisroel with a regular army was doomed to fail because he realized that God had blessed them. Being a clever king, Balak surmised that the only way to fight B'nai Yisroel was to fight them on a spiritual level. Since God blessed B'nai Yisroel, Balak wanted to find someone to curse them. There lived a prophet, a “Prophet Consultant,” a “hired gun” if you will, named Bilaam. King Balak hired Bilaam to curse B’nai Yisroel. God appears to Bilaam and instructs him to avoid cursing B’nai Yisroel. Bilaam ignores God’s instructions and heads off on his donkey towards B’nai Yisroel’s camp. Along the way, the donkey suddenly stops, and despite Bilaam’s prodding, the donkey refuses.  A sword-wielding “angel” appeared and the donkey continued to refuse Bilaam’s prodding. However, Bilaam, the prophet, the seer cannot see this “angel”.  Finally, Bilaam realizes that a divine force occupies the middle of the road and he must confront it. Bilaam listens and heads toward the camp. Looking down upon the encampment, Bilaam blesses B’nai Yisroel with words that we say upon entering into any synagogue, words that we teach our children at the youngest of ages. Ma Tovu Ohalecha Yaakov Mishkenotecha Yisroel – How goodly are your tents, O Jacob, your dwelling places O Israel – Kinchalim Nitayu K’ganot Alei Nahar K’Ahalim Natah Adoshem Ka’Arazim Alei Mayim – stretching out like brooks like gardens by the river, like aloes planted by Hashem, like cedars by the water (Num 24:5-6). Try as he might, Bilaam is unable to curse B'nai Yisroel, rather he blesses them.

          However, more than blessing B'nai Yisroel, Bilaam learned something else. He examined B’nai Yisroel and he reflected upon his own life. Whatever B'nai Yisroel has, he wishes it was bottled for his use. Tamot Nafshi Mot Yi’sharim Ut'hi Achariti Kamohu – May my soul die the death of the upright, and may my end be like this. Bilaam, a once materialistic, prophet for hire, looks out upon a peaceful people’s encampment. Bilaam looks out upon a warm caring community in which boundaries are observed, Derech Eretz is respected (the considerate treatment of one’s fellow man), observance of ritual, and the desire of everyone to live as a holy a life as possible is lived out every day in a million and one little ways. Bilaam looks out upon a nation that has achieved a sense of spiritual completeness, Shalem. This is a community that is at peace with itself, with a sense of purpose and destiny. If an entire nation has achieved this, what individual would not want this? Bilaam realized that this spiritual wholeness is attainable. If Bilaam realizes this, why don’t we?

          The community model that Bilaam sees and wants for himself is still possible today. Obviously, it takes work. Obviously, it takes a group of people with similar values, similar goals, and similar concerns for a community’s most vulnerable including children. Obviously, members of a community need to be "on the same page" in terms of spiritual priorities and a desire to learn. Members of a community need to care about one another, while simultaneously respecting each other’s space and privacy. It takes the parents of “parentally challenged kids” to stop worrying if their children will like them.  It takes parents' understanding that children are not little adults but rather children, children that mimic what we say, what we do, and how we behave towards others.  Gee, I can’t wait to hear how our kids handled “PC” kids and their parents.

Peace,
Rav Yitz 

With Its Words Of A Life That Could Almost Be True (John Barlow & Bob Weir - "Black Throated Wind")

Our nineteen-year-old daughter was confronted with a conflict while working as a camp counselor. Camp is scheduled to end two days before she needs to be at her university dormitory in New York City. She needed a week at home in Toronto before heading down to University. So she arranged with the camp to that she would leave four or five days prior to the official conclusion of camp. She and the camp agreed and signed a contract.  When I went to visit her, my wife and our two other children last week, she and I spoke about her early departure. She explained that she felt conflicted because originally she wanted to leave a week before the official conclusion of camp and the camp ‘s original position was that leaving early was unnecessary. Both sides compromised on four days.  As we spoke and she shared with me her frustration, I suggested that she speak to her boss, request an earlier departure date and simultaneously offer to forego being paid the last week. I thought my suggestion was completely reasonable. She gave me a look of shock and incredulity. Then she stated, “I have a contract, I gave my word”.

This Shabbat, we read from the final two Parshiot in Sefer Bemidbar (Book of Numbers): Matot and Masei.  This double Parsha begins with the laws of Nedarim (Vows), and then Bnai Yisroel fights against the Midianites. Moshe rebukes his officers for their collective failure to deal with the Midianite woman since they were the cause of Bnai Yisroel’s plague in the first place. Bnai Yisroel then begins the process of dividing the spoils of this battle. Two tribes, Reuben and Gad request to settle in the land east of the Jordan River and not the land promised by Hashem. Moshe expresses his anger over the request and the two tribes amend their request. Moshe adds a condition and an agreement is reached. The Torah recounts the various stops that Bnai Yisroel made on their journey to Eretz Canaan, the boundaries of Eretz Canaan are clarified, the new leadership is introduced and the cities of refuge of explained and established. Finally, Sefer Bemidbar concludes with a reminder of the laws for tribal inheritance. With all those loose ends neatly sewn up; Bnai Yisroel now sits on the eastern bank of the Jordan River waiting to enter Eretz Canaan. As we conclude the reading, we say Chazak Chazak v’ NitChazeik – From strength to strength we shall go forward in strength.

The beginning of the Parsha, with its focus upon Nedarim v’Shvuot Vows and Oaths, we are being reminded of two vital concepts. First, we are reminded of the Aseret Dibrot, of the Ten Commandments and specifically invoking God’s name in vain.  Ish Ki Yidor Neder L’adoshem When a man takes a vow to Hashem (Num. 30:3). Part of the process by which one makes a vow is to invoke God name. Therefore, a failure to keep the vow or the oath means that one has used God’s name in vain. The repercussions of which are extremely serious.  Second, we learned in Sefer Breishit (Book of Genesis) that speech is holy. Speech is part of the God’s creative process; Vayomer Elokim, Yehi Or, VaYahi Or- And God said: Let there be Light, and there was light. In a sense, speech is perhaps one of the only actions available to us that allow us to emulate God. When we make a vow or an oath, we are acting similar to God. A Neder is a pledge to prohibit oneself from something that that the Torah permits. Or a Neder can be obligating oneself to something that the Torah considers to be optional. Obligating one’s self to contribute to a specific charity would be an example of "obligating that which is optional". Refraining from apples would be an example of prohibiting something that is originally acceptable. In either case, the individual is truly acting like God. The individual is creating Halacha and making his vow and or oath becomes tantamount to Torah. Clearly, this cannot be taken lightly. After all, the severity of the language is a function of the fact that one makes this vow, pledge or oath to God and not to oneself or to another.  Fundamental to our vows with God is a trust in the relationship, trust that it exists, trust that it is desired by both and trust that is must be treated as sacred.

Indeed, my daughter made gave her word regarding her early departure from camp. Yes, she complained. Yes, she shared her anxiety as she wondered how everything would get done before her leaving for university. Yes, she was certainly shocked when I suggested that she calmly and reasonably offer to give up a week of pay in order to leave earlier than the time that had been agreed upon. All that time, as I listened to her, and made suggestions, I thought I was listening to my little girl. After she incredulously told me that she gave me her word and signed a contract’ my little girl reminded me that her mother and I spent the last nineteen years raising her to be a woman that kept her word.  I guess she is our little girl isn’t so little anymore. Indeed, she is a woman of her word.  

Peace,

Rav Yitz  

Bite The Hand That Bakes Your Bread, Dare To Leap Where The Angels Fear To Tread (Robert Hunter & Jerry Garcia - "Foolish Heart")

Every summer our children attend summer camp, and every summer my wife works at summer camp. This year she has a new job at the summer camp where she and our children attend. This year she will be running the “Cooking/Baking” hobby or activity. For several sessions each day, she will have the campers cook or bake something that they can eat along with a recipe to bring home after the camp session. Preparations for camp usually begin soon after Shavuot and last for a couple of weeks until the minivan is packed and everyone leaves. Because of my wife’s new job, preparations began even earlier. So for the past six weeks, she has been pouring through cookbooks looking for easy recipes to do adolescents and teenagers. Of course, after she has found recipes that she thinks are feasible, she needs to practice. Needless to say, she has been doing a lot of cooking and baking. Among the most important food items that she feels obligated to teach is Challah baking. She has tried numerous recipes and techniques. As a result, there have been at least three dozen Challahs over the past 6 weeks that we have sampled and consumed. Of course, all of my wife’s preparations are designed for when she finally enters into camp and begins teaching the campers.

This week's Parsha is Shlach Lecha. Several disparate events occur in this parsha. First, we read the story of Moshe sending Twelve Spies (one representing each tribe) into Eretz Canaan. Their mission was to ascertain the lay of the land, the strength of the inhabitants, and the fertility of the land. Except for Joshua and Caleb, the remaining ten spies returned with a negative report. The people heard this and wanted to return to Egypt. As a result of both the report and B'nai Yisroel's response, this generation was prohibited from entering the land. Next, we read about the laws concerning the taking of Challah, a fire offering, a burnt offering, feast offering. We read about the offering required for unintentional sin. After this brief discussion about ritual, B'nai Yisroel is reminded about the ethical treatment of native members of the community or proselytes. Then we read about who desecrates Shabbat by gathering wood on Shabbat.  Like the person who acts high handedly, this man was removed from the camp and punished with death. The Parsha concludes with a familiar passage that we know as the 3^rd paragraph of the Shmah. We are commanded to wear tzitzit in order to remind us of three ideas: God's commandments, not to follow our eyes and our hearts (which will lead us astray), and God brought us out of Egypt (Num. 15:37-41).

It seems rather ironic and perhaps superfluous that following their prohibition from entering into the Land, we read about a series of offerings, including the taking of Challah, which will only go into effect once they enter into the land. "B’Vo’Achem El Ha’Aretz Asher Ani Meivi Etchem Shama, When you come to the Land to which I bring you V’Haya Ba’Achlachenm MiLechem Ha’Aretz TaRimu Terumah L’Adoshem It shall be that when you will eat of the bread of the Land, you shall set aside a portion for God. Reishit Arisoteichem Chalah Tareimu Terumah KiTrumat Goren Kein Tarimu Otah As the first of your kneading you shall set aside a loaf as a portion like the portion of the threshing floor, so shall you set it aside.  M’Reishit Arisoteichem Titnu La’Adoshem Terumah L’Doroteichem From the first of your kneading shall you give a portion to God, for your generations. (Num. 15:18-21). The Mitzvah of Challah repeats words such as “Land” “Kneading” and “a Portion to God”.  From planting the wheat, making the flour and eventually baking the Challah, and all the steps in between; the process is an incredibly physical endeavor. It is only human nature that when we are engaged in extremely physical endeavors we tend to think that the task, whatever it may be, in this case baking bread, relies solely upon human effort. It is precisely at those moments, where we need to remind ourselves that what may appear to be primarily a physical endeavor has an element of the spiritual, of the sanctified and of the holy. So the baker of the Challah take separates a portion for God. The Torah never specifies how much should be set aside for God’s portion. That amount was eventually decided by the Talmudic Sages. For now, B’nai Yisroel, the “Children of Israel” needed to learn the very important lesson that 1) they have been gifted the Land and us such anything they create from the land, they need to acknowledge God and 2) the success of their hard work is a result of their relationship with God.

 For anyone who has baked Challah, man or woman, fulfilling this mitzvah is incredibly empowering. Anyone can do it, which means that anyone has it within themselves to do something for beyond themselves. To do something for oneself tends to focus on the physical. To do for another tends to focus upon the spiritual. The person needs to see beyond him or herself and appreciate that they are part of something larger. In this case, the person taking Challah is part of the Land and part of a relationship to God and part of the generations that will follow. The Challahs have all been delicious. I suppose the weight has not been only physical weight but spiritual as well. These pounds  I have gained over these past several weeks has been my sacrifice on behalf of my wife’s perfecting her Challah baking skills. With her heading to camp, hopefully, I can lose this excessive “Challah Weight.”

Peace,

Rav Yitz

Once We Grew Into Our; Shoes We Told Them Where To Go (Robert Hunter & Jerry Garcia - "Days Between")

Normally, when our children head off to summer camp, we make sure that they bring two pairs of sneakers. This usually means that they bring an old pair of sneakers that they normally throw out at the conclusion of camp and return with only one pair. The pair that returns with our son has normally been worn to such an extent that we usually need to purchase a new pair of sneakers at the beginning of the school year. Our son went to camp with two pairs of sneakers: one old and one brand new. When he returned from camp, there were two pairs of sneakers: one appearing unworn and one looking more torn up and beat up. Well, school is about to begin, and when we suggest that he disposes of the old torn up and beat up sneakers; he quickly replies that he prefers not to dispose of the sneakers nor does he want another pair of sneakers at this time. He is looking forward to wearing the unworn sneakers. However, for now, he only wants to wear the old, broken in, torn up sneakers.

This week we read from Parsha Ki Tavo. The Parsha begins with Moshe explaining the laws that are specific to B'nai Yisroel’s entry into the Land.  He reminds them of the laws of first fruits, and tithing.  Moshe reminds them that there is a powerful link between God, B'nai Yisroel, and the Land. Each needs the other.  Moshe then describes the ritual specific to this generation that will symbolize their acceptance of the Torah and the covenant.  As they cross the Jordan River, they would inscribe two stones with Kol Divrei HaTorah HaZot Ba'Eir Heiteiv – You shall inscribe on the stones all the words of this Torah well clarified.” Then the stones would be covered with plaster in order to protect the inscriptions. Moshe then reminds B'nai Yisroel that they are now an Am Yisroel– a Nation and no longer B’nai Yisroel – Children of Yisroel.  With that change of status comes responsibility, and Moshe lists the blessings and the curses that will result depending upon Am Yisroel’s behavior.  Moshe concludes his passionate plea to fulfill the covenant by giving Am Yisroel a brief history lesson. He reminds them that they left Egypt and saw all the signs and wonders (they didn’t, rather their parents and grandparents experience the Exodus and witnessed the plagues). Moshe reminds them that he let them for Forty years, and they didn’t eat bread nor drink wine, rather they experienced the miracle of the Manna. He reminds them of the battles they fought and won and finally he reminded them they were ready to begin their new lives in the land.

Certainly, the concluding verses are incredibly uplifting as Moshe passionately explains that they are ready to enter the land. However, there is one verse in this “pep-talk” that reminds us that Moshe is really an old man, a zeide (a grandfather or great-grandfather), who apparently worked in the shmatte business. “V’Oleich Etchem Arbaim Shana BaMidbar – And I led you for forty years in the Wilderness, Lo Valu Salmoteichem Mei’Aleichem V’Na’alcha Lo Valtah Mei’Al Raglecha – your garment did not wear out from on you, and your shoe did not wear out from on your foot.” (Ex. 29:4). Moshe does not explicitly mention the parting of the Yam Suf, nor surreal and miraculous moments at Sinai. Yes, he mentions some battles but shoes and clothes? The fact that they didn’t wear out after all those years; that the miracle? Well yes. Besides water and Manna, this was the one miracle that touched them on a daily basis. This is the one miracle that while it happens, they probably didn’t think about it. At least with the Manna, they had to go and gather it. At least with the Water, they had to go and draw it. However, with clothes and shoes, they would just put them on without any thought, nor effort. Now, looking back, Moshe reminds them that even the smallest miracle, that which was normally taken for granted should be considered miraculous.

Yes, it’s amazing that after two months of camp, neither outgrew nor wore out a pair of sneakers to such an extent that he asked for a new pair. Maybe the miracle is that our son decided that he could wait for a new pair of sneakers. Maybe the miracle is that our son figured he would wait until sneakers went on sale before declaring his desire for a new pair. Maybe the miracle is that our son finally understood the difference between “needing” a pair of sneakers and “wanting” a pair of sneakers.  Whatever the miracle might be; one thing is clear, our son who is a year removed from his Bar Mitzvah seems to have matured, and is ready to begin high school.

Peace,

Rav Yitz

We Will Leave This Place An Empty Stone (John Barlow & Bob Weir - "Throwing Stones")

With school coming to an end, and a wife and three children packing up and getting ready for camp, the house had been in a state of chaos; clothes, boxes, duffle bags and sheets were all over the floor. It had become difficult to walk. I could barely get into bed since so much of my wife’s things had accumulated upon our bed.  Then, amid clothes, garbage, bags, and more clothes, something odd began to happen.   Clothes, towels, sheets, shoes and toiletries started to be packed into duffle bags. Full bags which had briefly blocked access in the hallway were brought down stairs. Duffle bags were loaded into the bag of the minivan. My wife and 17 year old daughter drove off ( I will bring our 16 year old daughter and 13 year old son to camp on Tuesday). Amazingly enough, I could see the floor again, I had access to my bed again, and I no duffle bag blocked my access to a room, or a stairway.  The house was starting to empty out. Needless to say when I return from dropping off the remaining two children, the house will be as empty as ever.  It will be quiet as ever and as peaceful as ever. For a little while, that emptiness, that quiet, will be much appreciated and cherished.

This Shabbat, we read from Parshat Korach.  Korach was a relative of Moshe's. They both came from the tribe of Levi. Korach questioned Moshe's authority. He did not do this during a private meeting between individuals. Rather, Korach gathered 250 supporters, and then publicly challenged Moshe. Moshe tried to keep peace within the community, but to no avail. A divine test is administered, and Korach and his supporters fail. The earth swallows them up. However God is angry and a plague falls upon the people. They are communally punished for Korach's actions, their passive support, and their failure to bond together against Korach.  Yet the people are still not convinced that Moshe and Aharon should remain in charge, only that Korach was unworthy. So a second divine test is administered this time with 12 rods stuck in the ground and almond branches resulting in Aaron’s staff, thus symbolizing that God has chosen Aharon to be the Kohen Gadol.  The Parshah concludes with God speaking to Moshe and enumerating Aaron’s priestly responsibilities, all of the entitlements and all the sacrifices that come with the position.

Just exactly who is Korach, did his rebellion begin spontaneously or was it a long time in the making? The Torah begins the Parshah, teaching us Korach’s genealogy.  His great grandfather is Levi, the third son of Yaakov.  This means that he is a cousin to Moshe and Aharon, both of whom were also the great grandson’s of Levi. Without know much more about Korach, we can already guess his motivation behind the rebellion.  The entire power structure, Torah knowledge, and Priestly knowledge, was controlled by the two brothers, Moshe and Aharon.  The other Leviim, we know, had been given certain special tasks focused upon the maintenance of the Mishkan.  Certainly within the culture of the Mishkan, these jobs, and these Levite families were a big deal. However, outside the Levi  tribe, outside the culture of the Mishkan, not too many members from the tribe of Benjamin, Asher, Naftali, Dan or even Judah cared too deeply about the responsibilities of the various Levite families. Their only concern was Aharon, since they brought their offerings to him; and Moshe, since he was the ultimate decisor of Jewish law. Ibn Ezra, the late 11^th  early 12 century Spanish commentator explains that the rebellion was hardly spontaneous.  He had been thinking about this since the inauguration of the Mishkan (Tabernacle), when Aharon and his sons were designated to replace the other  first born.  Korach took two leaders from the Tribe of Reuben, Jacob’s biological first born son, but overlooked in terms of spiritual inheritance.  The name Korach, means “Baldness, bald spot, or emptiness”.  Korach wanted to be the legitimate heir to Levi. He wanted to  fill the void of leadership when the Mishkan was being built and a person (and ultimately a family) had to be the head of the Mishkan.  However, Korach also spread emptiness to the rest of the community. For Korach to gain power, he separates himself from the community- Vayikach Korach (16:1). He creates an empty space in order to justify his filling it.

Yes, my house will be empty for a few weeks. It will be quiet, it will be peaceful. As soon as the cleaning late comes, it will finally be clean. It will even stay clean for several weeks. I will even relish the quiet and the emptiness. Those empty places, will remain empty until my wife and children return from their summer camp experience. Then, once again those empty spaces will be refilled. Korach didn’t want emptiness for the sake of emptiness. He wanted emptiness in order that he could be the one to fill it. He looked at emptiness as an opportunity to satisfy his own sense of ego.  We all go through moments of experiencing emptiness.  We can leave those spaces empty and in so doing, make them sacred. We can fill that emptiness with sacred activity such as learning and study of Torah. We can even fill those empty spaces with self aggrandizing activities.  Certainly some choices and motivations behind chosen activities will ultimately become more meaningful and beneficial than others.

Peace,

Rav Yitz

Althea Told Me Upon Scrutiny That My Back Might Need Protection (Robert Hunter & Jerry Garcia - "Althea")

           Well we picked up our two teen-age daughters from summer camp.  I should have known what was in store for us when we picked them up. We were about an hour late and they were busy hanging around with the other staff kids. We had to look for them. There was no hug, just a passing hello as they ran off crying with their friends. We finally gathered them into the van.  They cried. They bemoaned the fact that they had to return to civilization. They bemoaned the fact they were returning to school. They bemoaned the fact that they couldn’t be loud, stay up late, and talk all night with their friends.  After the car ride and we arrived home and now it seems that no matter what we ask of our daughters, no matter what we do for our daughters, they snap at us, they yell at us and they basically remind us how horrible we are since we took them from camp and they have to wait another ten months before they return.  Their mother and I grew up going to camp, we know how terrific camp can be and how influential camp can be; and we know that there is a requisite decompression time before they return to themselves. Yet I can’t help but wonder that with another camp season passed, our influence has diminished and the influence of their friends and peers have increased. 

This Shabbat we read from Parsha Shoftim.  Moshe reminds B'nai Yisroel to establish courts upon their arrival in the land. He reminds Bnai Yisroel that there is no room for Idolatry, a crime punishable by death. He reminds Bnai Yisroel to be aware of the elder that teaches Torah in a perverse manner. Moshe prophesizes that Bnai Yisroel will want a king. However Moshe reminds the people that the king of Israel must never be like other Kings. In order to guarantee that the King of Israel behaves appropriately, he is commanded to have two Sifrei Torah. One Torah is to remain in the palace for safekeeping and one that he carries with him so that he can be reminded of what it means to be king. Moshe reminds Bnai Yisroel about prophecy and how to know who is a true prophet and who is not. He reminds Bnai Yisroel that they will have to fight in order to conquer the land and there are rules for waging war and negotiating for peace. He also explains that there will be cities of refuge established for those accused of manslaughter and must flee from the avenging family member. Finally he reminds Bnai Yisroel that a town has a responsibility for an unsolved murder. In essence, Moshe reminds Bnai Yisroel that there is no excuse to behave like other nations. Every aspect of life is governed my laws to remind Bnai Yisroel of this fact.

While Moshe reminds Bnai Yisroel of the myriad of laws that are established in order to prevent them from behaving like the other nations; there are moments that extreme measures must be taken.  These extreme measures only exist in the context of He’Arim Rechokot Mimcha Meod-cities that are very distant from you; those cities and those people should be wiped out: L’Maan Asher Lo Yilamdu Etchem La’Asot K’Chol To’Avotam Asu Leiloheihem L’Adoshem Elokeichem –so that they will not teach you to act according to all their abominations that they performed for their gods so that you will sin to Hashem, your God. (Deut 20:15,18). What does it mean when the Torah mentions “a city that is very distant from you”? This is not an issue of geography, nor is it an issue of xenophobia or a simplistic version of racism. Rather, this category of city has everything to do with a place whose inhabitants are so far removed from the Noahide laws, so enmeshed in the idolatry that perverts the fundamental value of the sanctity of life, such inhabitants, and such a place should be destroyed.  The Torah’s reason is simple, so that this horrible influence shouldn’t be anywhere near the Jewish people.

No, we don’t look at our daughter’s summer camp experience as a “distant city” that needs to be eliminated. However, just as such a city needs to be eliminated because of the fear of that city’s influence upon Bnai Yisroel; we worry about those untoward influences upon our children. We also know that less and less places are truly distant yet the influences upon the Jewish people that are negative are plentiful. We cannot rid ourselves of such influences by eliminated the people and the place. Rather we can only eliminate the influence by strengthening Bnai Yisroel. As parents we can eliminate the negative influences, rather we can strengthen our children so that they have the tools to deal with those negative influences, even if it some of those influences come from their friends.

Peace,

Rav Yitz

Once In A While You Get Shown The Light In The Strangest Of Places If You Look At It Right (Robert Hunter & Jerry Garcia - "Scarlet Begonias")

During the rush of getting children ready for camp, shopping for camp, packing for camp, and the thousands of things that we parents do in sending our children to camp, my attention was not only upon my kids and getting them ready for camp. My attention and my focus had turned westward towards Santa Clara, California, on the outskirts of San Francisco. And then began drifting eastward towards Chicago’s Soldier Field Stadium. While I physically was and will be unable to physically be in either of those locations, friends will be there and I certainly will be there via the internet as I watch the last five concerts that the Grateful Dead perform. The Santa Clara shows occurred early in the week and the Chicago Shows will occur over the July 4^th weekend. My children sensed that I was distracted and wondered why. So on Saturday night and again on Monday, I made my kids sit down with me and watch two Grateful Dead concerts streaming onto my computer.  While it wasn’t exactly like being there and soaking in the “scene”; for my kids it would have to do.  They heard songs played that until then only existed on my I pod; they listened to lyrics that were far more interesting than the stuff they listen to. They watched grown men a few of whom are nearly their grandfather’s age, a few of whom are approximately my age play music; entertain a 100,000 people each night. They saw people in the audience their sister’s age, in their early twenties, their parents' age and approaching their grandparents' age, dancing and having a great time.  Our kids started to dance and watch.  All the stress of running around getting ready for camp, all their anxiety about camp, soon left us. For a little while, no one had a care, no one had a concern; there was only the moment.  During the intermission, the kids were getting ready for bed and they comment on how much they liked the concert and the music. They noticed that they were enjoying the moment, that they were in the moment. Ever the Rabbi and the father, I explained that that is exactly how it is supposed to be when performing and observing Mitzvot. We are supposed to be in the moment, for however long that moment lasts. I may last as long as lighting Shabbat Candles or it may last as long as sitting in shul on Shabbat morning. The object is to enjoy and celebrate that moment just like they did during the first set.

This Shabbat we read from Parsha Balak. B’nai Yisroel has arrived on the eastern shore of the Jordan River and are waiting to enter into the Eretz Canaan. Balak, the king of Moab and the tribe of Midian have heard of B’nai Yisroel's recent victories against the Edomites and the Amalekites, and they are scared. Realizing that warfare doesn’t work against B’nai Yisroel, Balak decides to invoke the spiritual world and figures that a curse would have a better result. So Balak hires Balaam to curse B’nai Yisroel. On three separate occasions, Balaam tries to curse B’nai Yisroel as he had been hired to do. However with each attempt to curse comes a blessing. Well needless to say, Balak is infuriated as he realizes that no prophet, no soothsayer is capable of cursing Israel. Rather, the only way to defeat Israel is to lure them away from their values, their behavior, and their study of Torah.

The Talmudic sages, and the Meforshim, the classical medieval commentators including Rashi, explain that Balaam was a prophet. He was described as the Moshe of his people, the Midianites and the Moabites.  When messengers of Balak try to hire him on behalf of Balak to curse B'nai Yisroel, he explicitly states that they should remain with him until Yidabeir Hashem Eilai – God speaks to me. Indeed, God speaks to Balaam, but he ignores God. He eventually accepts Balak’s offer and heads off on his donkey towards where B'nai Yisroel have made camp.  Along the way, the donkey stops walking sensing that something is wrong. An angel of God is standing in the way wielding a sword. Balaam urges the donkey forward, but the donkey won’t move and in fact speaks to Balaam. Finally during the surreal moment of a man speaking to a donkey urging it to move forward, the Torah tells us VaYiGaL Adoshem et Einei Balaam VaYar et Malach Hashem Nitzav BaDerech V’Charbo Shlufa B’Yado VaYikot VaYishtachu L’Apav – Then Hashem uncovered Balaam’s eyes and he saw the angel of Hashem standing on the road with this sward drawn in his hand. He bowed his head and prostrated himself on his face (Num 22:31). If Balaam was described as a prophet, doesn’t that imply that his eyes are already “uncovered” meaning he always has access to the spiritual world? Prior to his journey, Balaam already told the messengers that God would visit him and indeed, God did visit him. Clearly Balaam has knowledge of God and even knows that he enjoys a certain degree of access since he knows when he will be visited. Yet here, his own donkey could see what Balaam could not see without the help of God uncovering his eyes. Rambam, Rabbi Moses Ben Maimon (a 13^th Century Spanish doctor, commentator of Torah, Talmud and Philosopher) clarifies this apparent contradiction.  Balaam was a sorcerer and not a prophet.  The prophecies and blessing that he offered later on behalf of B’nai Yisroel was a temporary aberration that God granted him only to bless Israel. Upon his return, we never hear of Balaam offering prophecy again.  But for one brief moment, he transcended his own base existence and existence and experienced something transcendent.

People, who are perceived to be incredibly religious, observant or spiritual, yearn to hear God, and experience God’s presence like those who might be perceived to be less so. Such people would probably be jealous of Balaam.  Yet Balaam teaches us all something about being able to achieve those transcendent moments. First it can happen to anyone.  Second, we need to be open to possibility of transcendence, the possibility of being in a moment, not as a base physical being, but as a spiritual being. It can happened while riding a donkey, it can happen during a Grateful Dead concert, it can happen while celebrating Shabbat, or in any act of kindness towards another.  Watching my kids sing and dance, and see the worry and anxiety leave their faces;  reminded me of seeing the Grateful Dead 30 years before  singing, dancing and having the anxiety and worries leave me.

Peace

Rav Yitz