The Holy On Their Knees, The Reckless Are Out Wrecking, The Timid Plead Their Pleas (Robert Hunter & Jerry Garcia- "Days Between")

           Last week, there was a gathering in Orlando, Florida. Fascinatingly enough, this particular gathering had nothing to do with Disney World and Mickey Mouse. Instead, Orlando was the sight of a C-PAC, Conservative Political Action Committee, a gathering of the politicians and supporters of ex-president Trump. At the entrance to the large ballroom, was a gold bust of Trump. Supporters stood next to the gold bust, supporters took pictures alongside the gold bust, supporters gazed, gawked, and fawned over the gold bust,  they respectfully touched it and acknowledged it as if it was a sacred likeness to their idol. Inside the ballroom, these supporters heard political leaders publicly pledge their fealty and loyalty and blind allegiance to Trump and Trump policies. Indeed, there was idolatry outside that ballroom and there was idolatry inside that ballroom.

          This  Shabbat is the third of the four special Shabbatot that precedes Passover, It is known as Shabbat Parah. The weekly Torah portion is entitled Ki Tissah. Parsha Ki Tissa is divided into several parts. The first section of Ki Tissah focuses upon the commandment of the half-shekel. God commands Moshe to take a census of the population and collect a half-shekel for each person counted. By taking the census and collecting the half-shekel tax, Moshe was able to finance the construction of the Mishkan. The second part of Ki Tissa discusses the final details for the Mishkan, including the spices that are to be used,  the oil to be processed prior to burning, and the designation of Betzalel ben Uri from the tribe of Judah and Ahaliav ben Achisamach from the tribe of Dan to be the Master Builder and Designer of this national project.  The last section and perhaps the most theologically difficult is the narrative of B’nai Yisroel’s construction of and the sin of the  Eigel Zahav (Golden Calf), the resulting punishment, national repentance, personal revelation and the Second Set of Tablets.

           When Moshe re- ascends the mountain seeking forgiveness for the people’s idolatrous behavior; Moshe experiences a personal revelation. God passes by him, However, Moshe is only permitted to see God’s back as God passes by, not God’s face.  During this moment of apology, repentance, and personal revelation, God reiterates the covenant.  VaYomer Hinei Anochi Koreit Brit Neged Kol Amcha E’eseh Niflaot Asher Lo Nivre’u V’Chol Ha’Aretz U’VeChol HaGoyim - God said, ‘Behold, I seal a covenant: Before your entire people I shall make distinctions such as have never been created in the entire world and among all the nations.; and the entire people among whom you are will see the work of Hashem – which is awesome - that I am about to do with you. HiShameir Lecha Pen Tichrot Brit L’Yosheiv Ha’Aretz Asher Atah Ba Aleha Pen Yiheyeh L’Mokeish B’Kirbecha- Be vigilant lest you seal a covenant with the inhabitant of the land to which you come, lest it be a snare among you. (Ex. 34:11-12) Certainly, building and worshipping the Eigel Zahav (the Golden Calf) was a grave violation of Bnai Yisroel’s covenant with God. However, from God’s perspective, the more serious concern was B’nai Yisroel’s emulating the indigenous idolatrous tribes that B'nai Yisroel would encounter in Eretz Canaan. God reminded Moshe and the people that they must not weaken the nature of the covenant. They must not emulate these nations for fear that B’nai Yisroel becomes L’Mokeish - ensnared, trapped, and weakened. How could these idolatrous nations ensnare B’nai Yisroel? The fact is these nations cannot trap or ensnare B’nai Yisroel. However, if B’nai Yisroel becomes spiritually weak, spiritually less vigilant, and begins emulating these idolatrous tribes, then B’nai Yisroel will become L’Mokeish, ensnared, trapped, and weakened. Only B’nai Yisroel can allow itself to become ensnared.  

          No matter the country in which we live, no matter the neighborhood in which we reside, we must all be vigilant of the idolatry around us.  “lest we become ensnared”; and begin engaging in idolatry. Idolatry comes in numerous forms: ancient or modern.  a  Golden Calf or a Golden Bust,   a cult of personality, the crass materialism of a consumer society, money and status. Whatever the form, whatever the mode of Idolatry, it is a result of our passions, emotions, fears, wants, and desires. When passion and emotion overwhelm our ability to think, and reason for ourselves, we become L’Mokeish, ensnared. So the Torah calls B’nai Yisroel to remain vigilant, keeping emotions and passions in check. Rather, God reminds Moshe that the survival of B’nai Yisroel and the covenant requires that we ground ourselves, protect ourselves, and keep our covenant by relying upon our minds, our ability to reason, and our ability to connect to the holiness within our souls and to study God's Torah. 

Peace,

Rav Yitz

Rav Yitz

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

For the past few months, as our Canadian friends watch coverage of the Presidential Campaign, and, needless to say they can’t believe what they watch and what they hear. Forget trying to explain primaries, delegates, conventions or anything else. They are amazed by what comes out of the candidates’ mouth. They are amazed at the personal insults that are hurled back and forth. Our children, since they are the “resident Americans” in the school also are frequently asked by their friends about the Presidential campaign, about Trump, Cruz, Sanders and Clinton and all the insults and all the hyperbole and all the gossip, rumor and hearsay that is bandied about in the respective campaigns. Admittedly, it is rather embarrassing to listen to what these people say about each other, or in the case of Trump and Cruz, what they say about each other’s wives. Theoretically it is important to discuss differences in policy, judgment and temperament.   As the candidates campaign just across Lake Ontario in New York State, unfortunately the reality is very different. Rather than an intelligent discussion, we are exposed to gossip, rumors, half- truths hyperbole and Lashon Hara. When asked about another candidate, we are told that they are unqualified, dangerous, threatens the fabric of life. A more novel approach would be for the candidate who is asked about another candidate to simply say “I don’t know”. Such an answer would demonstrated self-control, humility and probably a lot of wisdom.

This Shabbat we read from Parsha Metzorah. The discussion and laws for Tamei/ Tahor (Purity & Impurity) as it affects human beings is continued from 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 and 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 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 Talmud in Tractate Brachot 4a teaches: I have learned from my Masters that the wording is not associated with the definition of purity and impurity. Rather, it serves as a moral lesson, i.e., even in the event of certainty about an impurity, one should declare it as doubtful. Thus our Sages have stated, “Teach your tongue to say ‘I do not know’ “. 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); he would not be speaking the truth.” If that individual is not speaking the truth, then he is speaking Lashon HaRa.

Here in this simple statement “K’Negah” –It seems to be a plague” is simplest and most effective way to deal with Lashon HaRa- acknowledge that we “don’t know” for sure, and that we are not necessarily as authoritative as we think we are.  While I realize a candidate saying “I don’t know” might indicate a sense of weakness or lack of knowledge; “I don’t know, ask the other guy” might also be a sign of empowerment. Rather than sinking to the level of the press, and contributing to an otherwise nasty environment, “I don’t know, ask the other guy”, suggests self-discipline, thoughtfulness, and a dignity that the office of the President deserves.

Peace,

Rav Yitz

           

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

Several weeks ago, the United States Supreme Court,  a court that has been perceived as very conservative and with the majority of the Justices appointed by Republican Presidents, issued two landmark decisions that seemed to fly in the face of its “conservative”/Republican perception. One decision upheld the Affordable Care Act, cynically called Obama care. For many Republican congressman and Senators and their most vociferous constituents, this decision was another step towards “Socialism”. Funny I have been living here in Toronto for five years now. Sure I have my criticism of health care, but “socialism” isn’t one of the criticisms. The other landmark decision finally legalized same-sex marriage. Again, certain Republican Senators and Congressman and their constituents considered this the end of the Western Society. When the question was taken to the “person on the street”; some were so angered that they thought they would now move to Canada.  I have always said that my home country has always possessed a certain anti-intellectual strain. Well it’s not just anti- intellectual sometimes I think it’s just anti-thoughtful. I guess they didn’t know that Canada has had legalized same sex marriage for the past decade. What with a national health care, and same sex marriage; funny thing it doesn’t feel Canada has fallen off the map.  I guess Mexico is out of the question, especially after Donald Trump shared his feelings about Mexicans. As idiotic as some of the responses have been to these two Supreme Court decisions, the response of certain individuals running for the Republican nomination has been disturbing to say the least and borderline treasonous to say the most. Some of these “leaders” have said that the Supreme Court decision should be ignored.  Ted Cruz, a senator from Texas, a graduate of Harvard Law School, (and born in Canada to American parents) made the most disturbing troubling statements. “What we saw was five unelected lawyers saying that the views of 320 Americans don't matter because they're going to enforce their own policies…"What a crazy system to have the most important issues of our day decided by unelected lawyers."  Here is someone who understands the sanctity of the law, of Judicial Review, and the United States Constitution and he demeans the sanctity of law and the courts because the decision wasn’t what he wanted. For such a smart guy, he certainly seems quite intellectually dishonest.

This Shabbat we read from Parsha Devarim. 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. Moshe begins with the appointment of Judges. Then recounts their departure from Chorev (Sinai); after the Torah had been given; after the incident of the Golden Calf. Rather he recounts the incident with the spies. He recounts their travels through the wilderness and their victories over Esav over Moab, their inevitable march towards their covenanted land, Eretz Canaan, their most recent conquest of Og and finally Moshe’s version of the 2 ½ tribes request to remain on the eastern side of the Jordan River.  Except for the appointment of Judges; underlying all the other events that Moshe recounts is the relationship of Faith to B’nai Yisroel’s success. When B’nai Yisroel has Faith in God, then only good things happen. When B’nai Yisroel lacks faith, then B’nai Yisroel suffers; they suffer from plague, they suffer from wandering for 40 years.

Clearly, Moshe telling B’nai Yisroel about the Appointment of Judges, does not seem to fit the underlying agenda of Emunah, of faith.  So why does Moshe begin his historical recounting with appointing Judges. Va’ Ekach et Roshei Shivteichem Anashim Chachamim Vidu’im Va’Etein Otam Roshim Aleichem Sarei  Alafim V’Sarei M’ot V’Sarie Chamishim V’Sarei Asarot V’Shotrim L’Shivteichem: So I took the heads of your tribes, distinguished men, who were wise and well known, and I appointed them as heads over you, leaders of thousands, leaders of hundreds, leaders of fifties and leaders of tens, and officers for your tribes. (Deut. 1:15) As important as Emunah is for B’nai Yisroel, without a just that accepts the fundamental importance of the rule of law, the sanctity of the law, courts and judges, then society cannot function. Without the sanctity of Law and Judges; Faith becomes whatever someone says it is. Moshe reminds the people Ki Mishpat L’Elohim – for the Judgment is Gods’; (Deut. 1:17).  The commentators explain that the process of Judging is a Godly endeavor, rendering a decision based upon listening, based upon evidence, and their wisdom makes the decision Godly.

 

The sanctity of the Law, the Sanctity of the Courts, and the criteria for choosing Judges based solely upon wisdom and intelligence, and not political affiliation nor popularity was revolutionary for the day. Ironically it is the basis upon which Liberal Democracy and Constitutional laws are built. It’s not accidental that a bust of Moshe Rabeinu sits above the Speaker of the House in the Capitol Building. Yes, Supreme Court Judges are appointed by the leader, the criteria is the breadth of knowledge and the wisdom to apply it. The focus is not upon the weak nor the strong, as the Moshe reminds the judges to favor neither. The focus is upon the sanctity and integrity of the law. So how can someone running for President, whose fundamental responsibility is to protect the Constitution, demean the Supreme Court and want them to become elected officials subjected to popular opinion as opposed to interpreting law?

Peace,

Rav Yitz