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

"Come In," She Said, "I'll Give You Shelter From The Storm" (Bob Dylan: Shelter From The Storm)

           I spent this past week finishing up my final days of quarantine. I took my Covid Test and had a requisite Negative result  72 hours prior to my returning to the border, took the Covid Test upon my arrival at the border two weeks ago, took my Day 8 Covid test and received the negative result three days later, I have received the daily phone calls, filled out my daily questionnaire on the ArriveCan app. Oh, I was already fully vaccinated prior to my driving out of Canada. I was even visited by someone from Health Canada inquiring about my quarantine three days before the rules for re-entry and quarantine changed for Canadian citizens and Permanent Residents of Canada. During this time, I began to wonder about the logic and science of it all.  Six months ago, even three months ago, I completely understood the rationale of the testing and the 14-day quarantine. Back then,  Canada was at the beginning of the vaccination rollout process and there were all kinds of issues regarding supply. As I entered my final days of quarantine, Ontario had more than 70% of its population with one shot and nearly 30% of its population fully vaccinated.  I have been fully vaccinated for more than 5 weeks. I had no Covid 72 hours prior to crossing the border 15 days ago Friday. I was negative when I crossed the border. I was negative 8 days into quarantine. So, when I was visited by Health Canada, I asked him the logic of remaining in quarantine.

          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 B'nai 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; B'nai 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 Arei Miklaat, the Cities of Refuge, were essentially places to quarantine. No, these quarantine-like Cities of Refuge were not instituted for medical purposes. Rather the Cities of Refuge were designed for those individuals accused of manslaughter. In order to avoid the victim's family, the perpetrator could flee to one of these cities and quarantine,  seeking refuge. However, instead of remaining in quarantine for 14 days, the individual would have to remain there until the death of Kohen, or for 40 years. These cities were, by design, cities for the Leviim for the Priests. These cities were supported by the tribal lands in which the cities existed. By design, these cities had a different status. V’Eit He’Arim Asher Titnu Le’Leviim Et Shesh Arei Miklaat  Asher Titnu LaNus Shamah HaRotzeach V’Aleihem Titnu Arbaim U’Shtayim Ir - And the cities that you shall give to the Levites shall be the six cities of refuge,  which you shall provide as places to which a murderer can flee. Besides these (six) you shall provide an additional forty-two cities (Num. 35:6). The six cities are for the Leviim, why then, does the verse include another statement which mentions the forty-two cities and for whom, are those cities? Do those cities also allow for a refuge, quarantine, or sanctuary? The Tifferet Shlomo, 19th century Polish Chassidic leader, offered a fascinating way to understand the verse. “The six cities of refuge allude to the six words in the verse Shema Yisroel, Adoshem Elokeinu  Hashem Echad - Hear O’ Israel, the Lord our God the Lord is One (Deut. 5:22). These words indeed provide a spiritual refuge for a Jew’s troubled soul. The additional forty-two cities suggest the forty-two words that make up the “Vehavta” the first paragraph of the Shema, through which a Jew submits his entire being to God’s will.”  

          Indeed, these words, these words of faith provide a refuge, a sanctuary, they allow us to quarantine, to heal, to become and remain spiritually inoculated. To a degree, the Tiferet Shlomo reminds us that the words of the Torah, Judaism itself is a refuge. No, the words of the Torah are not an escape from the world. However the words of Torah, Judaism allows us to infuse holiness into the mundane. That process, infusing holiness into our everyday lives, into everyday ordinary deeds provides a refuge from the mundane, and spiritually enriches one's life by adding meaning. So, after it was abundantly clear that I cannot possibly have the Covid Virus, and therefore cannot transmit what does not exist, the Health Canada person smiled and scratched his head. He said that my conclusion reflects science and logic and understanding. He agreed with me and explained that was the reason why all the checking would be winding down. Everyone now understands that there are legitimate moments to quarantine to seek protection. However, after multiple tests and being fully vaccinated, there is no scientific reason to continue the policy. He then warned me that all it takes is one individual who is not particularly thoughtful, and will be ridiculously overzealous in his/her job and still want to catch people breaking quarantine and issuing fines.

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 

My Words Fill The Sky With Flame; And Might And Glory Gonna Be My Name (John Barlow & Bob Weir - "Estimated Prophet")

            As we listened to the Prime Minister share the additional restrictions on entry into Canada, my wife and I called our daughters in the Washington D.C. metro area. As parents, we needed to inform them of the new restrictions if they planned on returning home for Pesach. They would need to plan ahead accounting for testing, quarantining and the most efficient mode of travel.  My wife was upset because bringing them home for Passover became more expensive and more inconvenient. However, both our daughters agreed with the Prime Minister that further restrictions in order to prevent unnecessary travel were actually a smart and responsible decision. Each daughter explained that both Australia and New Zealand have initiated similar restrictive travel policies back in the late spring and early summer.  Compared to Europe and the United States, both Australian and New Zealand society appear far healthier, having returned to a more normal life. Testing and monitoring for outbreaks in those places remain constant and ongoing. The populace fully accepts what so many in North America consider “heavy-handed” because the vast majority in those respective nations believe that each person plays a vital role in making Australian and New Zealand society safe and open. Each individual feels connected to the greater good.

In this week’s Parsha Yitro, there are two distinct narratives. The first narrative focuses upon 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 been protective of 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 or 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. Those with enough knowledge and integrity to serve as judges sit beneath Moshe. Eventually, this knowledge will “trickle-down” to Amchah, the general population.  

          After Moshe heeded his father in-law’s advice, the preparation for and the Revelation at Sinai occurs. While Moshe ascends and descends the mountain, the narrative focuses upon 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. If it were, then Moshe’s role as teacher, prophet, and adjudicator of law would be overwhelming. Rather,  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.

          The two narratives join together in order to demonstrate that covenant is a sacred partnership between God and Amchah (the Nation), and between God and each individual. The two narratives combine to demonstrate that B’nai Yisroel connects directly and through a shared intermediary, Moshe. As a result, each individual understands the benefits of self-sacrifice for his/her own welfare as well as the welfare of the covenant and the community. Ideally, this self-sacrifice will allow B'nai Yisroel and Moshe to arrive at their destination in peace. The citizens of Australia and New Zealand care enough about themselves and their community to engage in behaviour that requires some self-sacrifice in order to prevent the spread of Covid,  re-open society thereby arriving at its destination in peace.  This attitude benefits both the individual and the community.  So our daughters will plan accordingly. Their inconvenience is a small price to pay to combat the spread of Covid and hopefully return to a more normal way of life. 

Peace,

Rav Yitz

The Bottles Stand As Empty Now, As They Were Filled Before (Robert Hunter & Jerry Garcia - "Ship of Fools"

A Canadian acquaintance of mine used to be a huge fan of President Trump. He had a “Make America Great” hat and everything.  When I asked why he was such a fan, his answer was similar to approximately 40% of Americans, “because he says what’s on everyone’s mind but no one has the nerve to say.”  We met for coffee this week and I asked him if he thought the Canadian Prime Minister “had a special place in hell” because he called the President out on the ridiculous misrepresentations of tariffs and trade with the United States. I asked him if he was still a fan of the U.S. President who recently threatened the Prime Minister and Canada by saying that if the Prime Minister continues doing what he is doing the Canadian people will suffer. I asked my friend if he thought that the North Korean leader was a smart, great guy, whom the President is looking forward to having to the White House. He sheepishly smiled and explained that he honestly did not think that it was possible for a President to screw up the U.S / Canadian relationship. I reminded him that the relationship is stronger than a Donald Trump “tweet” or two. However, it is troubling to think of all the serious issues that need to be dealt with, and this President  creates a problem, spreads emptiness, antipathy and mistrust because he can, because it provides a sense of empowerment.

This week we read from Parsha Korach.  Korach was a relative of Moshe's. They both came from the tribe of Levi. Korach questioned Moshe's authority eventually leading a rebellion. Korach did question Moshe’s authority in 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 Parsha concludes with God speaking to Aharon, and re-iterating his obligations in terms of the Mishkan, the Altar, and the Tent of the Meeting.

The Torah portion begins in rather innocuously, much like many rebellions. VaYikach Korach ben Yitzhar Ben Kahat ben Levi v’ Datan V’Aviram B’nai Eliav V’On ben Pelet Bnai Reuven – Korach son of Itzhar son of Kohath son of Levi took Datan and Aviram.  Korach “took” these men? Where did he “take” them? Rashi, the 11^th- century French commentator, offers an explanation based upon the Midrash Tanchuma (a fifth century compilation of rabbinic commentary). Rashi points out that VaYiKach he took - suggests that there should be a direct object. Since there is no direct object, Lakach Et Atzmo LTzad Echod – he [Korach] took himself off to one side or separated himself from the rest of the Leviim. By definition, a rebellion is a means of separating oneself from authority or accepted norms. The name Korach coming from the three lettered root of Kuf (K) – Resh (R) and Chet (Ch) means to make something empty or bald. KoRaCh’s rebellion against Moshe was not an attempt to create a better more efficient form of governance. Instead, KoRaCh’s rebellion was an attempt to elevate his own stature. He gathers leaders from other tribe, tribes that were geographically near him that heard his complaints. He didn’t have the support of other Leviim.  Korach was the first great “disruptor”, challenging Moshe’s authority and the institutions that he helped to establish in order to keep B’nai Yisroel safe from all those threatening societies.  

As my friend and I finished up our coffee; I told him to read the Tuesday June 12^th NY Times column by David Brooks, a politically conservative observant Jew.  Just last week, we commemorated D-Day, and the generation that created the post war institutions that saved the world and saved democracy. Over the past year, Brooks explains, we have watched the President, as well as leaders from Russia, Turkey, Poland and all the nationalist movements weaken these Post-War institutions that has kept much of the world safe, lawful and democratic.  Brooks points out that these highly nationalistic despotic oriented leaders are very different than those that saved the world from Hitler’s Germany. They are intent on fanning mistrust, spreading an emptiness of their world view in which there is no greater good than one’s own self- aggrandizement. Who knew that they were all taking a page from Korach?

Peace,

Rav Yitz

 

Still I Know I Lead The Way, They Tell Me Where I Go (John Barlow & Bob Weir - "Estimated Prophet")

          Apparently, here in Canada they are gearing up for an election. Signs supporting one candidate or another are all over the lawns of people’s homes.  The news radio station has mentioned polls regarding the support for the three major political parties: Conservative, Liberal, and NDP. I have even heard some commercials that support Prime Minister Harper and the Liberal nominee, Justin Trudeau. Listening to the commercials has been a real education. One comments that the other guy is not yet ready for the job. One comments that the other guy is out of touch with the common working class guy.  Like most things Canadian, the commercials are civilized, there is nothing that is outrageous, and there is nothing that is extreme. Even when these candidates are interviewed, they are now ridiculous one liners, no insults, nor personal attacks. It is so boring. Meanwhile, there are 6 months before the first Presidential Primary in the United States and 14 months from the Presidential election. The signs are out. The insults have been hurled like a food fight at camp. The ridiculous and outrageous statements have been made and will continue to be made including building a fence between the United States and Canada as a way of protecting America’s borders from all those illegal Canadian immigrants. Candidates have been classified as “losers”, “low energy”, “liars” and “dangerous”. On one hand this theater of the absurd is very entertaining. On the other hand there are large numbers of the American electorate that really believe much of the drivel, much of the outrageous statements, the false assumptions about the current issues, as well some candidates policies and solutions that contradict the Constitution. Yes, American politics may be more entertaining. However there is strand of the American electorate that is easily led towards the stupid and the extreme.

            This week's Parsha is Ki Tavoh. For the past several Parshiot, Moshe has been listing and explaining all the precepts and laws. Last week's Parsha and the first part of Ki Tavoh explain the rewards. We will inherit the land; we will keep the land. Our enemies will be rendered weak. We will be fruitful and multiply. However the second half of the Parshah explains all the curses that would befall us if we neglect to observe these laws. Every curse, of course, is the diametric opposite the previous blessings. So if we were promised bountiful harvests and many children, then our curse will be drought, famine, and bareness. Traditionally, the Aliyot that contain the curses are read in a softer voice. However as horrible as these curses are, we must understand that it is up to us. We can either follow these laws or not, and as a result we will bear the consequences of our actions. This is not necessarily a bad lesson for us as well as our children to learn. We are responsible for our actions, and we must bear responsibility for the consequences of those actions.

            While there are all kinds of curses, one curse in particular I find interesting given the fact that Moshe Rabeinu, the leader of B’nai Yisroel, a “political insider”, is the transmitter of these curses. Arur Mashgeh Iveir Ba'Derech, Va'Amar Kol Ha'Am Amen - Accursed is one who causes a blind person to go astray on the road. And the entire nation said 'Amen" (Deut. 27:18). If we read this literally then we are talking about a guide or a seeing-eye dog that would lead the blind astray. However this curse is symbolic. We know that Torah is a light and the word Derech (way) is usually in combination with the Way of the Lord (God's Laws). On a metaphorical level, the curse is upon those leaders of a community that causes the less knowledgeable to go astray. If that knowledge causes those who are blind (re: those who are in the dark or without light) to go astray, then that leader should be cursed. Implicit to that statement is that the one who causes the blind to go astray sees the light, has knowledge and teaches or guides the community away from God. The Talmudic Sages had their own understanding of this curse. "If there are two teachers, one who covers much ground but is not exact, and one who does not cover much ground but is exact, Rav Dimi b. Nehardea maintained that the one who is exact and does not cover much ground is to be appointed. What is the reason? A mistake once implanted (in the mind or in behavior) remains [a mistake].” (Talmud Baba Batrah 21a-b). Our sages essentially understand the first rule in education and leadership and misguiding students, the electorate, and the masses was a serious matter. 

            It is terribly difficult to undo that which has already been incorrectly taught. Maybe a dull, civilized election process that focuses upon guiding the electorate towards informed decisions is better than a highly entertaining yet ultimately destructive process that focuses upon misguiding and misinforming the electorate so that they make uninformed decisions. Or, maybe the electorate should not allow itself to be blinded by the shiny objects of disinformation, pandering and demagoguery and focus upon the light of what is best within itself.

Peace,

Rav Yitz