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

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

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

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

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

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

Peace,
Rav Yitz

 

Judge Decreed It; The Clerk He Wrote It (Noah Lewis- "Viola Lee Blues")

           As my daughter continues to heal from knee surgery, we have had some wonderful father/daughter bonding. While watching the news this past week, we learned that a legally issued search warrant was obtained by the FBI in order to conduct a search for documents that were removed from the White House and stored in Donald Trump’s Mara Lago home.  Documents in the White House belong to the people, not to a President. According to The Federal Records Act, The Presidential Recordings and Materials Preservation Act, and The Presidential Records Act,  all documents of an outgoing president belong to the National Archives and ultimately the American People. Also, the law re-enforces a fundamental truth in democracies, the president and for that matter, an outgoing president is not above the law, but rather bound by it. Breaking the law has consequences.

          This Shabbat is Parsha V’Etchanan; it is also known as Shabbat Nachamu (Shabbat of Comfort). Parsha V’Etchanan is always the Parsha that immediately follows Tisha B’Av (the Ninth of Av), the day on which we commemorate the destruction of both the First and Second Temple. V’Etchanan is a continuation of Moshe Rabeinu’s lecture to Bnai Yisroel.  Moshe urges and cajoles Bnai Yisroel to learn from their hardships. Moshe reiterates the Ten Commandments and his experience at Sinai. Then Moshe explains that while he can speak of the Ten Commandments and share his experience, Bnai Yisroel will now have to pass this information and these commandments in a very different way than sharing a firsthand experience of the revelation of Sinai. Instead, this generation, the generation that did not stand at Sinai, will have to teach the meaning of these words, ideas, and commandments, to their children and live by them.

          The Parsha begins with Moshe Rabeinu, the soon-to-be outgoing leader of the Jewish people, explaining that he wasn’t above the rules. V’Etchanan El Adoshem B’Eit Ha’Hee Leimor -I implored Hashem at that time saying: E’Ebrah Nat V’Ereh et Ha’Aretz HaTova Let me now cross and see the good Land that is on the other side of the Jordan, this good mountain and the Lebanon (Deut. 3:23). Moshe recounts his desire to enter into Eretz Canaan, God’s anger because he failed to heed God’s commandment to speak to the rock and the resulting punishment. VaYitaber Adoshem Bi L’Manchem V’Lo Shama Eilai VaYomer  Adoshem Eilai Rav Lach Al Tosef Daber Eilai Od B’Davar HaZeh - But God became angry with me because of you, and He did not listen to me; God said to me ‘It is too much for you! Do not continue to speak to Me further about this matter. (Deut. 3:25-26). Despite blaming B’nei Israel's behavior as the reason why Moshe lost his temper and hit the rock instead of speaking to the rock as God had commanded, God didn’t want to hear any more about it. Moshe was going to be punished and Moshe needed to accept the punishment.

           Leaders have responsibilities, they are bound by certain rules given the role of leadership. Moshe is described as the most humble servant of God, and the greatest prophet. Within Jewish tradition, Moshe is considered one of, if not the greatest leader of the Jewish people. Yet, he violated a commandment and suffered the consequences. He was removed from his role as leader and he was forbidden to enter the Promised Land. Instead, he had to settle to look out upon it from a hilltop on the eastern side of the Jordan River. Democracies are based upon Laws.  The United StatesAttorney General Merrick Garland is Jewish. He is well versed in the fundamental sanctity of Torah and law. He reminded the world that in a  democracy, a society that is grounded in law, that no one is above the law.

Peace,
Rav Yitz

Built To Last Till Sunshine Fails And Darkness Moves On All (Robert Hunter & Jerry Garcia- "Built To Last")

           It has been one year since the world witnessed one of the darkest days of the Noble Experiment that is known as Democracy in The United States.  The January 6th attack upon the U.S. Capitol brought the dark underbelly of human nature, intolerance, and hatred to the surface. A recent Washington Post University of Maryland poll indicated that 34% of Americans think that violence against the U.S. government is acceptable. Along partisan lines, the numbers are even more frightening. Among Independent Voters, that 34% goes up to 41%. Among Republicans that number also goes up to 40%. Among those who identify as Democrats that number decreases to 23%. The “Noble Experiment” appears to be fraying and perhaps coming apart at the seams.  Of course, this Darkness isn’t new. It has existed for as long as human beings organized themselves in tribes, communities, and nations. In 1935, Sinclair Lewis wrote a dystopian novel about the rise of fascism and authoritarianism in the United States entitled It Can’t Happen Here. The premise was that a charismatic politician tapped into the raw populism, anger, and frustration of Americans who were experiencing the drastic changes brought on by the Great Depression. Dissatisfied with any of the current solutions, the electorate turned to “Buzz” Windrip. He promises answers and fast results. Windrip explains that Democracy is too slow a process, too untidy a process to solve these problems, and ever so slowly and meticulously undoes democratic institutions. Earlier this week, Jonathan Greenblatt, the CEO of the Anti-Defamation League (ADL) came out with a new book: It Could Happen Here - Why America Is Tipping From Hate To The Unthinkable and How We Can Stop It. Greenblatt’s grandparents fled Nazi Germany. His wife and her family fled Iran when the Shah was overthrown. Greenblatt explains that there has always been “hate” in the United States. However over the past five years, where once the language and the behavior of hate was usually perpetrated by those out on the “fringe”; now this hatred has become normalized. The Darkness of Intolerance, anti-liberalism, fearmongering, is the standard operating procedure for the carrying out of the “Noble Experiment”. 

          This week's Parsha is Bo.  The ten plagues culminate with locusts, darkness, and finally the killing of the firstborn. On the night of the last plague, God instructs Moshe to tell B'nai Yisroel, to declare and sanctify the New Moon, and to slaughter a lamb for each family. Blood should be painted onto the doorpost. The sacrificed lamb must be completely eaten that night with no leftovers.  The command continues with God instructing Moshe to reiterate this story to the children of each family. The Parsha concludes with the command to sanctify the firstborn, remember this night, remember what God did for B'nai Yisroel, and how B'nai Yisroel eventually returned to the land.

           Parts of the Parsha are read on Pesach. Those parts dealing with the Paschal sacrifice, as well as the Mitzvah of "Telling" the child about the impending redemption, are read. However, there is one phrase that is particularly interesting and revealing. The ninth plague is Choshech, darkness. VaYomer Adonai el Moshe  N'Teih Yadchah al Hashamayim - And God said to Moshe "Stretch forth your hand toward the heavens,  Va'Yehi Choshech al Eretz Mitzrayim- "And there will be a darkness upon the land of Egypt, Vayameish Choshech - and the darkness will be felt. [tangible] (Ex. 10:21). What does it mean that the darkness will be felt? What will it feel like? Will it be hot or cold, wet or dry? Maybe it will thick like some type of fog. Maybe it will be the horrible emptiness as if one is falling through an abyss with nothing all around. Whatever kind of darkness it is, it can be felt. It is noticeable and therefore extraordinarily different than the standard night -time or even an eclipse. B’nai Yisroel still had light in their dwellings while the plague occurred. Pharaoh could not stand the darkness anymore and told Moshe to take everyone including the children and leave if that would alleviate the darkness in Egypt. The Or HaChaim, (18th Century Morocco) reminds us that while there was complete darkness in Egypt, there was light where the Jewish slaves lived: Goshen. U’LeChol B’nai Yisroel Haya Or B’Mishvotam – but for all the Children of Israel there was light in their dwellings (Ex. 10:23). Egypt was already in a state of primordial, spiritual Darkness,  darkness bereft of any acknowledgment of God’s presence. As a result, Egypt became a twisted, closed-minded, corrupt society.  Because of this ignorance and fear,  B’nai Yisroel was enslaved and the world devoid of the acknowledgment of HaShem. The plague of Choshech, of Darkness, was merely Egypt becoming aware of their darkness. As a result, Pharaoh all but pleaded with Moshe to take the slaves out from Egypt. The source of darkness was his fear of Israel and his reason for enslaving Israel (Ex 1:8-10). Only by ridding himself of hatred and fear and by acknowledging God’s presence could the light would return to Egypt.  B’nai Yisroel was already in a state of primordial Light, a spiritual acknowledgment of God’s presence; U’LeChol B’nai Yisroel  Haya Or B’Mishvotam – but for all the Children of Israel there was light in their dwellings. B’nai Yisroel already had a sense of their relationship to God, and a sense of purpose. Moshe had already told them that they would be freed, and they would return to the land that had been promised to their ancestors.

          Greenblatt explains that hate and intolerance must be called out. It must be called out at the water cooler at work and it must be called on social media platforms. Greenblatt also makes it clear that we must be aware of “moral relativism” and “what about-ism”. Historically, the Jewish People have always served as the proverbial “canary in the coal mine” when it comes to a rise in hatred, intolerance of minorities, of conspiracy theories, and a rise in authoritarianism, and fascism. Light must be shined brightly upon language, action, and legislation that peddles in hate, intolerance, and fear. Pharaoh and the Egyptians were paralyzed by the darkness caused by their fear and intolerance. This current plague of Darkness threatens to paralyze Democracy and the democratic institutions of what has  Noble Experiment. If it can happen there, then it can happen anywhere.     

Peace
Rav Yitz  

Tell Me A Lie And I Will Swear, I Will Swear It's True (John Barlow & Bob Weir - "Lazy Lightning")

           In a few days, it will be June 6th, D-Day. Seventy-Six years ago, English, Canadian, and American soldiers crossed the English Channel, landed on the beaches of Normandie, and saved the world from the tyranny, fascism, and the heinous authoritarianism of the Third Reich. Nearly a year before D-Day,  OSS agent (The U.S. Intelligence Agency that eventually became the CIA) Walter Langer created a   psychological profile that explained Hitler's grip on power and on public opinion as follows: “His primary rules were: never allow the public to cool off; never admit a fault or wrong; never concede that there may be some good in your enemy; never leave room for alternatives; never accept blame; concentrate on one enemy at a time and blame him for everything that goes wrong; people will believe a big lie sooner than a little one, and if you repeat it frequently enough people will sooner or later believe it.”   A “Big Lie”  justifies the corrupt megalomaniac's power and his believers’ actions. Whether it is a corrupt anti-democratic dictator from China, Russia, Belarus, or Iran or to dictators of nearly any authoritarian regime of the previous centuries, when people want to retain power or are threatened with losing power, they will resort to their own big lie.

          This Shabbat we read from Parsha Shlach Lecha. Parsha Shlach Lecha includes the troubling narrative of the 12 spies and the ensuing report of Eretz Canaan made to Moshe and B’nai Yisroel. However, following the negative report from ten of the twelve spies, God and Moshe realize that this generation is not yet ready to enter the land. This was the reason why B’nai Yisroel would now have to wait nearly 4 decades prior to entering Eretz Canaan. Yet towards the end of the Parsha, Torah makes it very clear, that despite this generation’s lack of faith, returning to the land is inevitable and a covenant that will be fulfilled. Ki Tavo’u El Eretz Moshvoteichem Asher Ani Notein Lachem –God spoke to Moshe saying: Speak to the Children of Israel and say to them: When you will come to the Land of your dwelling places that I give you…. (Num. 15:2). Meting out punishment did not remove hope, it did not remove inevitability, nor did it mitigate the covenant that God had made with Avraham, Yitzchak, Yaakov, or Moshe Rabeinu at Sinai. This punishment only delayed the inevitable until another generation was worthy enough to inherit the covenant.

Those ancient leaders of B’nai Yisroel, those ancient Princes of twelve tribes were appointed by Moshe. Ten of them were concerned about themselves, their dwindling authority. These ten had little concern for a covenant. In their report to Moshe, these ten first objectively praised the land (Num. 13:27-29). However objective reporting immediately gave way to the subjectivity of opinion (Num. 13:31). After departing from Moshe and Aaron, the spies ignore any objectivity and only offer their “expert” opinion. VaYotziu Dibat Ha’Aretz Asher Taru Otah El B’nai Yisroel Leimor -And they spread an evil report of the land which had been explored to the Children of Israel. The negative report claimed that the land at up its inhabitants, giants or Nephilim occupied the land and as the spies claim Vanhi v’Eineinu Ka’Chagavim V’Chein Hayinu B’Eineihem - and we were in our sight as grasshoppers and so we were in theirs (Numb. 13:32-33) The report played upon the fears of the people. They felt small, exposed, hopeless and they could not imagine entering the land.  Once again, national anxiety and hysteria cause B’nei Yisroel to yearn for Egypt.  Lo Matnu B’Eretz Mitzrayim - Would that we had died in the land of Egypt. (14:3) But this yearning for Egypt was different. This hysteria was not because they were experiencing hunger and thirst, it was based upon the subjective opinion of those then who seemed to have an air of authority about them. So the hysteria and desire to return to Egypt culminated in the following words. VaYomru Ish El Achiv Nitnah Rosh VNashuva Mitzraima -So they said to one another, “Let us appoint a leader and let us return to Egyp” (14:4). In the Talmudic Tractate Sanhedrin 107a, the Sages ask who would have been the leader to bring them back to Egypt? Their answer is incredibly revealing and proved prophetic, an idol. An Idol would have brought them back to Egypt. On the one hand, the sin of the spies was due to a lack of faith in God. On the other hand, the sin of the spies is a warning to all those who listen to “the evil reports” who believe the evil reports, who get swept up in the hysteria and sacrifice their Ruach HaKodesh their divine spirit in exchange for idolatry. 

          No, the idol need not be a statue. Any cult of personality is idolatrous. The sin of the spies was twofold. First were the spies. Their sin was to tell the Big Lie and let the Big Lie fester playing upon the fears of the people. The second sin of the spies was the people’s willingness to give up on Moshe, to want another leader. A leader that would tell them what they wanted to hear, a leader that would placate them, a leader that would have been idolized. In a sense, the people were not only willing to replace Moshe but they were willing to replace God. The Big Lie, the evil report offered by the ten spies, teaches us that, ultimately, the choice to listen to and accept a “big lie” is up to the listener. If the listener’s faith in social institutions, authority, society, is already diminished then that listener is vulnerable and the prime target of a big lie. For B’nai Yisroel, it will take 40 years to rid itself of the stink of the Big Lie. For the nations that have had to deal with their own “Big Lie”, years are required, before it dissipates.  For Caleb, for Joshua, and ultimately for the generation that was born in the wilderness, the Generation that didn’t know slavery, they were immune to this “Big Lie”.

 Peace,
Rav Yitz

Close The Gap Of The Dark Years In Between (John Barlow & Bob Weir - "Cassidy")

     One of my lasting childhood memories recurs every four years. I remember watching Presidential Inaugurations with my parents. The experience was an all-day civics lesson with my father reminding me of the miracle that we witness with the peaceful transfer of power. He and my mother would remind me and my sister that history has consistently demonstrated the extremely rare and miraculous nature of the peaceful transfer of power.  They explained this miracle as simultaneously "fragile" and "powerful", like a flame being passed from candle to candle bringing light to the darkness.  

    This week's Parsha is Bo.  The ten plagues culminate with locusts, darkness, and finally the killing of the firstborn. On the night of the last plague, God instructs Moshe to tell B'nai Yisroel to slaughter a lamb for each family. The blood should be painted onto the doorpost. The sacrificed lamb must be completely eaten that night with no leftovers.  The command continues with God instructing Moshe to reiterate this story to the children of each family. The Parsha concludes with the command to sanctify the firstborn, remember this night, remember what God did for B'nai Yisroel, and how B'nai Yisroel eventually returned to the land. 

Parts of the Parsha are read on Pesach. Those parts dealing with the Paschal sacrifice, as well as the Mitzvah of "Telling" the child about the impending redemption, are read. However, there is one phrase that is particularly interesting and revealing. The second to last plague is Choshech, darkness. Vayomer Adonai el Moshe  N'Teih Yadchah al Hashamayim - And God said to Moshe "Stretch forth your hand toward the heavens,  Va'Yehi Choshech al Eretz Mitzrayim- "And there will be darkness upon the land of Egypt, Vayameish Choshech - and the darkness will depart. (Ex. 10:21). What does it mean that the darkness will depart? If darkness departs doesn’t that mean light arrives? Typical darkness is merely the absence of light. According to Sforno, the great Italian Rennaissance commentator, typical darkness is an atmosphere prepared to receive light. After all, the moon reflects light into the night, and the stars shine a light as well. Sforno explains that the word VaYameish comes from the three-letter root Mem Vav Shin - to feel or touch. The plague of darkness conjures up the image of a person trying to feel their way in the darkness, lost and unable to see immediately in front as if they have their hands outstretched and feeling their way around.  This plague is perhaps the most perfectly designed plague, and, ironically, it can only affect the Egyptians precisely because they were free. This type of darkness could not affect the Hebrew slaves. Prior to the darkness, the free Egyptians could come and go as they pleased, they were not confined.  They had freedom of movement. Obviously, slaves do not enjoy the freedom of movement. Like prisoners, slaves are captive and bound by very physical limits. The slave lives in darkness and has learned how to “see” within the darkness, not so the master who is unconstrained by physical limits.  As a result of being unable to “see” in this type of darkness, the “master” cannot move for fear that the next step will constitute a “last step”, into an abyss. In a sense, the free person has become paralyzed.  

    The plague of darkness didn’t spread to the homes of the Hebrew slaves, darkness was confined to Egypt and to the Egyptians. B’nai Yisroel had light, they had a covenant with God. Moshe would remind them of that covenant and remind them to teach their children of that covenant and engage in rituals to remind them of and continue to participate in that covenant. Yes, I have grown older, our family gathers together every four years and watches the same miracle that I watched with my parents, and our children receive the same civics lesson that I received. I realized that the lessons we learn as children and transmit to our children, the rituals that we engage in as children, and the same rituals we teach to and do with our children bring light to a darkened world. If those values are integrated and deeply internalized, that light still combats darkness. 

Learn To Speak, Speak With Wisdom Like A Child Directly To The Heart (Robert Hunter & Jerry Garcia - "Foolish Heart")

          The Jewish people concluded the eight days of Chanukah this week. Halacha (Jewish Law) instructs that each household must light a Chanukiya. However, if there is a desire to Hadur Mitzvah (beautify the commandment), each person may light his/her own Chanukiyah. In our home, we have the “house” Chanukiya that I light and our children have their own.  When each child leaves for their gap year, university, or to live and work in another city, they take their Chanukiya with them.  Because of the pandemic,  three of our four children happen to be home for Chanukkah.  As a result,  our family has lit at least three Chanukiyot on each of the eight nights. On the last night of Chanukkah, when three Chanukiyot were lit, the most spiritual light glowed in our window. I looked at my wife, I looked at my children, our eighteen-year-old daughter in Israel joined us through Whatsapp, and I truly felt blessed.  As I looked at my eldest daughter. I didn’t look at her remembering a little girl. Instead, I saw a thirty-year-old woman who is incredibly accomplished, well respected in her career,  and sought after for her advice and ability by those who seek public office. Through that powerful Chanukkah light, I saw a thirty-year-old woman who has already accomplished so much. 

          This week’s Parsha is Mikeitz. This is Yosef’s coming out party. He is released from prison in order to interpret Pharaoh’s dreams. First, he informs Pharaoh that God has given him the gift of interpretation,  and then he successfully interprets the two dreams. Pharaoh is so impressed, and so trusting of Yosef, that he makes Yosef his right-hand man. Yosef becomes responsible for preparing Egypt for the famine that will occur. When the famine strikes Egypt,  neighboring lands are affected, including Canaan and Yosef’s family. Seeking relief from the famine, Yosef's brothers go down to Egypt. Yosef recognizes them, but he does not reveal his identity. Rather, he tests their moral growth; he purposefully frames the youngest brother, Benjamin.  Yosef wants to determine whether the brothers are capable of protecting one of their own.

          Throughout the Parsha, Yosef embodies two personas. There is the Yosef that we know: son of Yaakov, despised by his brothers and wise beyond his years having experienced and learned from life’s’ ups and downs. Yosef also has a public/professional persona in which people seek out his advice and insight. It began in Potifar’s home when he improved the household finances. Yosef's professional development and expertise continued in prison when he successfully interpreted dreams.  Recalling his own experience with Yosef's interpreting dreams, the wine steward recommends Yosef to Pharaoh in order to interpret Pharaoh’s dream. Yosef interprets the dream correctly. Ultimately, Pharaoh makes Yosef his second in command. Yosef is given the responsibility to save Egypt from the impending famine. The people have given him the title “Avrech”. The Talmudic Midrash explains that AvRech is derived from two words: Av (father) in wisdom and Rach (tender) in terms of years. Indeed several verses later (41:46), the Torah tells us: V’Yosef Ben Shloshim Shanah– Now Joseph was thirty years old. The Egyptian empire, its economy, and national security were in the hands of a thirty-year-old!. There are not many 30-year-olds who become the second most powerful person in the most powerful nation. Yosef’s numerous life experiences and his ability to learn from those ups and downs,  and his ability to express himself to Pharaoh suggests that Yosef had become an “old soul”,  a great reservoir of wisdom, worthy of the name “AvRech”. 

          As we read how Yosef is regarded by Pharaoh and the Egyptian people, we understand that Yosef is no longer the arrogant 17-year old hated by his brothers. He has suffered the consequences for mistakes he has made.  He also has suffered as a victim of unfortunate circumstances.  As Yosef grew up and matured; he learned how to listen to people: wealthy officials of the state, convicted felons warden’s, and of course Pharoah. Indeed, Yosef has a gift beyond the ability to interpret dreams. Yosef’s experiences have left him humble and approachable with the ability to connect to all types of people from all walks of life. The reader has been afforded the opportunity to watch this teenager grow up into this incredibly polished and powerful man. Yes, looking at our thirty-year-old daughter in the Chanukkah candlelight, it dawned on me that I have been blessed to watch her grow up into the incredibly polished strong young woman that is highly regarded by her friends, colleagues, and mentors.  For our three younger children who are only now embarking on their path, our hope is that whatever career path they choose,  they will work hard,  become a credit to their profession, and enjoy the same Shem Tov (good name/reputation) that their sister has achieved. 

Peace,
Rav Yitz 

The More My Brother Looks Like Me The Less I Understand (John Barlow & Bob Weir - "My Brother Esau")

 

          Well, it's official. The "Transition" formally began, and for the first time, President-Elect Biden received the PDB (the President's Daily Intelligence Briefing). Does this mean that Trump finally changed his mind about who won and who lost? Does this mean that during Thanksgiving dinner with his family, Trump decided it was time to treat the President-Elect with the same respect and offer the same access to information that he received when he was the President-Elect four very long years ago.  Does this mean that Trump graciously accepted defeat, and for the good of the country, will move on? Does this mean that he will stop sowing doubt about the integrity of the election and democratic norms and institutions? Does this mean that Trump will give a concessions speech and tell his followers to accept the result? My 18-year-old daughter living in Israel has two British roommates and when we speak with her, she will frequently take on a British accent and use British slang. Her response to these questions is rather succinct: "Not bloody likely",  My children incredulously remind me that we are talking about a 74-year-old man who never grew up, never learned how to fight fair, win graciously, and not behave like a sore loser. My eldest daughter reminded me that would deem any child that behaved like Trump has been behaving since the election as a spoiled brat. She quickly added that at least in the case of the child, there is still the possibility that the child would grow up and cease being a spoiled brat. Changing a personality, changing who we are, changing our core seems a rather daunting task. Several years ago, a book by Stephen Guise entitled Mini Habits: Smaller Habits Bigger Results appeared. Guise's theory is based upon Lao Tzu’s famous pearl of wisdom “The journey of a thousand miles begins with a small step”, and begins with the brutally realistic view of human nature. Guise explains change is predicated upon two ingredients: intention and overestimating competence. Big intentions and big ambitions are worthless if they don’t bring results. The lack of intended result harms and defeats the person and then he/she will eventually stop the process. Guise explains that one enormous obstacle is The Dunning-Kruger effect.  This is the cognitive bias that people generally overestimate their competencies. A person thinks that he is the smartest, has the biggest brain, or the nicest.  Since change is predicated on "self-control", Guise,  explains that usually, a person assumes more self-control, not less. and as a result of this unrealistic evaluation of our self-control and our lack of humility regarding strengths and weakness, we inadvertently place obstacles that contribute to our inability to change.

          This week we read from Parsha Vayishlach. We read about Yaakov and Esav’s reunion. We read about Yaakov’s daughter Dina and her unholy tryst with Shechem a member of the Hivites. We learn of what many consider to be the fanatical response on behalf of her brother Shimon and Levi. Yaakov returns to Bet El, the place where he dreamt of the ladder many years before, builds an altar, and receives the covenant from God. During that process, God changes his name from Yaakov to Yisroel. And while we read about the name change at the very beginning of the Parsha, that name change was given by another being (Gen. 32:29). Rachel dies as well as a wet nurse named Deborah. Finally, we read a list of Yaakov’s children as well as Esav’s. 

          Yaakov’s trepidation prior to his reunion with his brother stems from the one unanswered question. Has Esav really changed? Yaakov just crossed the Yabok River and is unsure as to what to expect from his brother Esav.  VaYaratz Esav Likrato VaiChabkeihu, VaYipol Al Tzavarav Vayishahkeihu Vayivku – Esav ran toward him, embraced him, fell upon his neck, and kissed him; then they wept (Gen. 33:4). At first blush, Esav appears to have forgiven his brother. Certainly, it appears that the decades have washed away Esav’s animosity towards his brother. Perhaps Esav truly changed. The plain meaning of the text suggests this. However, the text's simple meaning also appears focused upon superficial behavior, manners, social etiquette, and not upon motivation and the individual's core behaviour and instinct. Imagine not seeing someone for thirty years for fear of your life. Then as you approach; the person runs towards you. Are they a friend or foe? When you embrace, would it be out of the question to wonder if this hug felt more like an assault instead of a loving embrace? While worrying about the hug, what happens when the person falls upon your neck and kisses you on the neck? Is this a kiss of brotherly love or the proverbial “kiss of death”? Is this a “kinder and gentler” Esav, or the same Esav that has been angry since the blessing and birthright “incidents”. Perhaps all these questions justify Yaakov’s trepidation during this reunion.  

          One thing is clear, after this apparently emotional reunion, Esav wants to escort Yaakov and his family to their destination. When Yaakov politely rebuffs Esav’s offer; Esav suggests that some of his armed men should escort Yaakov and his family. Again, wary of his brother, Yaakov politely responds Lamah Zeh Why this (suggestion)? Emtzah Chein B’Einei Adoni Let me just have favor in my lord's eyes. VaYashav BaYom HaHu Eisav L’Darko Seirah So Esav started back that day on his way toward Seir. V’Yaakov Nasah Sukkotah - but Yaakov traveled to Sukkot (Gen. 33:15-17). The brothers go their separate ways. The Torah does say whether they hugged and kissed goodbye. Rather, Esav offers to take Yaakov to Seir.  Perhaps Esav thought he was being nice. Perhaps he was trying to lull Yaakov into a trap and only to wipe out Yaakov and his family later.  Yaakov understood that while his brother’s outward behavior, his social etiquette may have changed, it was more realistic to assume that at his core, big brother Esav hadn’t changed at all, For the sake of his family's future, Yaakov felt it best to keep as far away as possible. 

           Yes, social etiquette, manners, and perhaps even strategy demanded that Yaakov and Esav hug, kiss, and even weep together, Perhaps, over the course of twenty years, each had marginally softened and mellowed. Perhaps each had become more mature and better versions of themselves. Yaakov's new name Israel and his limp suggests that he is not the same scheming Yaakov that he was all those years before. He is somehow different. However, there is nothing in the Torah that suggests that Esav has acquired the ability and the skills necessary for introspection. He remains a hunter, his focus is upon his prey, not himself. At the core, each mans is who he is. So do people change? Well, it seems that change is only possible if a person is humble about personal is brutally honest with oneself and capable of introspection and humility, doesn't overestimate strengths, and acknowledges and understands his/her weaknesses. Then the person must be inclined to embrace the effort to engage in mini habits with an eye towards big results. However, if a person never put forth an effort, always received whatever they asked for, never had to contend with failure and loss, do we really expect a person to change?

Peace,

Rav Yitz

All The Endless Ruins Of The Past Must Stay Behind (Jerry Garcia - "The Cream Puff War")

           This week seems to have lasted much longer than seven days. From Tuesday until Friday, we have had the news listening to and watching the results of the U.S. elections. Yes, as citizens, we had a vested interest. We all voted. Having a daughter run a campaign for a congressional seat in Texas also gave us a personal interest in the outcome. As we watched, it became clear that the U.S. is horribly divided. One political talking head commented that there really are two nations that are south of the Canadian border. It seems that these “two Americas” have nothing in common except for one thing. Both are full of fear. One America is scared of the future, scared of the changing demography, scared that the current alienation that they sense will grow worse. This America perceives that their world was better in 1955 than it could ever be in 2025. The other America fears the present. They fear Covid19, they fear systemic racism, they fear the continued erosion of democratic institutions and America’s values. They look towards the future with hope, possibility, the see the future as aspirational, as a means to “build a more perfect union.”

          This Shabbat we read from Parsha VaYeira. The narrative and adventures of Avraham the Patriarch continue. While healing from his ritual circumcision, he fulfills the mitzvah of Hachnasat Orchim, hospitality. He negotiates with God and reduces the number of righteous people that must be found in Sodom and Gomorrah in order to prevent its destruction. The narrative of Avraham is interrupted as we read the narrative of Lot, the two Angels (the same two that had visited Avraham at the beginning of the Parsha), the destruction of the city, and the impure relationship that results when the survivors think that world has been destroyed. The narrative returns to Avraham as its focus and he and his wife Sarah give birth to a son (Yitzchak), the banishment of Hagar and Ishmael (Avraham’s firstborn son and his concubine) and the final test of his belief, the Akeidat Yitzchak – the Offering of Isaac. 

          During these adventures, during these tests, it is fascinating to watch Avraham deal with each new issue, each new tension, and arrive at solutions. Avraham always looks forward. Avraham looked forward, he looked towards the horizon towards Sodom and Gomorrah while God talked to Avraham about his intention to destroy those cities. When he is commanded to banish Hagar and Ishmael, Avraham looks forward. He looked towards the horizon, in the direction they were heading, and provided them food and water in order to survive the journey. When asked to sacrifice his son, Isaac, Avraham doesn’t look back, he looks forward, towards the mountain where the sacrifice will supposedly occur. Compare this with Lot and his family (Gen 19:12-26). Three times the angels tell Lot that he and his family must leave. First, Lot tells his children to leave, although there is no indication that Lot and his wife intent to go. The second time, the two angels lead Lot, his wife, and children out, but Lot still can’t just leave! VaYitmama – still he lingered (Gen 19:16). Even when God’s messengers grab Lot, his wife, and his daughters by the hands and led them out of the city VaYomer Himaleit Al Nafshecha Al Tabit Acharecha v’Al Taamod B’Chol HaKikar Hahara Himaleit pen Tisafeh- Flee for your life! Do not look behind you nor stop anywhere in all the plain; flee to the mount lest you be swept away (Gen 19:17). Lot can’t just move on. He stays to stay and negotiate, figuring he can flee to a nearby city.  Finally, they begin making their way towards the alternative destination VeTabeit Ishto M’Acharav Vathi  Ntziv Melach  But His wife looked back and she became a pillar of salt (Gen. 19:26) Ramban explains that she looked back to make sure her daughters were following. What parent would flee and have the children (little or young adult) behind them? A parent would either have the children in front of them or be holding their hand while fleeing. So what other reason was there to turn around. Like her husband, who had such a difficult time moving forward, Lot’s wife wants to turn around one last time in order to see life and the world she was leaving. She was merely emulating Lot. However, she did it “one more time”. From the Angels’ perspective, enough was enough. 

          Sometimes moving forward can be very difficult. Fear of the future, fear of the unknown can be overwhelming. Sometimes there is comfort looking back towards the past. However, one must avoid being enslaved by the past or romanticize the past to the point where the past is only a myth. Doing so endangers an individual’s welfare and it endangers a nation’s welfare. For Lot’s wife, that simple glance over her shoulder symbolized not only a lack of faith in the future, it symbolized her preference for the perceived idealized life that she was leaving behind. A nation struggles with itself, nearly half looking back at a past built upon myth, not fact, fearful of the horizon fearful of a future.  Elections are very similar to  Lot’s wife. Some vote in elections looking towards the horizon with hope and anticipation of a better possibility, and some vote in elections fearful of the future and prefer the life of a bygone time. Eventually, however, we know that time continues to move forward.  

Peace,

Rav Yitz

Walk Out Of Any Doorway; Feel Your Way Like The Day Before (Robert Hunter & Phil Lesh "Box of Rain")

            I just spent two weeks in quarantine, after I drove my twenty-year-old daughter to the University of Maryland. While down in my basement, reading books, working out on my elliptical machine, and watching the news as well as assorted Netflix movies, my daughters knew that I was always home and available for them. In the late mornings, our eighteen-year-old daughter would Whatsapp video call me from Israel. She would tell me about her classes her voice filled with excitement her face full of enthusiasm. Later on, in the early part of the afternoon, I would receive a WhatsApp message or video call from our twenty-year-old. If it was a video call, invariably she would be walking across the campus, coming from a class, her physical therapy session, or a store. Always wearing a mask, her voice too was filled with excitement to be on a big-time college campus, excited to be living in an apartment and thankful for schlepping her down to the University of Maryland. Later in the evening, I would send a message to our eldest daughter. I know that she is incredibly busy trying to get her candidate elected to the United States Congress. Usually, she would respond on a video call as well, prefacing our call by informing me that she only has a few minutes to spare because she is so busy. The campaign will be done next week. Although she looks so tired that I worry about her, her voice is also filled with excitement and passion, her face resolute as she guides a campaign to its ultimate goal.  

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

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

            Like Abram, we are all commanded to Lech Lecha. Abram walked and traveled, and so did Lot. Yet Abram epitomized the individual who retained his integrity and ideals despite the difficulties of life, and despite the growing cynicism brought on by age. Abram managed to remember that God is the end and everything else is merely a means to that end. However, all the wealth and all the prosperity are not ends in and of itself. Our daughters have left home,  They are making their way. They may have left home but not the value with which they have been raised. They may have left home, but they brought with them the lessons they have learned and applied it to their lives, their studies, and their jobs. They may have left home but wherever they are and whatever they do, they do so with the passion and joy that can only exist when they choose their respective paths. I only hope our son demonstrates the same passion and joy in whatever path he chooses.

Peace,

Rav Yitz 

The A B C's, We All Must Face, And Try To Keep A Little Grace (Robert Hunter & Jerry Garcia - "Touch of Grey")

           This has been a very different sort of High Holiday Season. The Pandemic and its anticipated second wave have forced Jews to make some necessary modifications in the way in which they observe and celebrate Sukkot. Normally, during the week of Sukkot, Shuls will build a large communal sukkah so people can eat in it as well as to conduct all kinds of social and educational programs. Not this year. In order to have guests, an acquaintance of ours divided his sukkah with plexiglass and two separate tables and chairs in order to have guests. However, for the most part, the only guests that many will have had in their Sukkah would have been the Ushpizin, the seven mystical guests that appear day: Abraham, Isaac, Jacob, Moses, Aaron, Joseph, David,  This lack of guests, has been most difficult on my wife since she is is so incredibly social. One solution that we happened to have fallen into occurred earlier in the summer when some of the restrictions began to loosen. Every Shabbat, before or after lunch, my wife and I would catch up with two other couples. The patios and decks would rotate from Shabbat to Shabbat, yet the three couples would sit, shmooze, have a nosh and remain very socially distant. Under normal circumstances, we would have had these two couples spend time with us in the Sukkah. Ironically, we have to have these “socially distant” social calls outside of the sukkah.  

          Beginning on Friday Night and continuing this morning and until the sun sets on this Shabbat, we celebrate the Festival known as Shemini Atzeret. Shemini Atzeret immediately follows the Sukkot Festival. Sukkot technically concluded on Friday. The last day of Sukkot is known as Hoshana Rabba. It represents the very last opportunity to engage in the Tshuva of the High Holidays before the gates for this year close. The week-long celebration of Sukkot has concluded and we now have a day to recuperate, to talk about the party, to talk about the ceremony, to talk about the sermons, eat a little, and laugh a little. The Haftorah for Shemini Atzeret is from Kings I Chapter 8. Solomon, the son of King David, has assumed the throne. He finished building the Beit HaMikdash, The First Holy Temple in Jerusalem. Now that it is finished, he consecrates the building by holding a weeklong celebration that coincides with the Sukkot Holiday and pilgrimage to Jerusalem. The Rabbis chose this particular Haftorah as appropriate for Shemini Atzeret because of the last verse of the Haftorah. Bayom HaSHmini Shilach et Ha’Am Vayivarchu et Hamelech Va’Yeilchu L’Ahaleihem Smeichim V’Tovei Leiv Al Kol Tovah Asher Asah Adoshem L’David Avdo U’LeYisrael Amo – Then on the eighth day, he (King Solomon) dismissed them and they blessed the king and went to their tents rejoicing and contented because of all the good that the Eternal had done for David, God’s servant, and Israel God’s people.

          Solomon’s words are also found in Sefer Kohelet, Ecclesiastes. Normally, we would read Sefer Kohelet during the Intermediate Sabbath of Sukkot. However this year, there is no intermediate Sabbath. Therefore Kohelet is read on this Shabbat. Many consider Solomon’s wisdom as transmitted in Kohelet to be a rather bleak and offer a rather stark outlook:  Ein Kol Chadash Tachat HaShamesh - There is nothing new beneath the sun. However, there is wisdom in these words given the context of living during these trying times. Taking a  wide sweep of human history, Kohelet is probably right, ‘there really is nothing new under the sun.” There have been pandemics and epidemics before. There has been a rise in Fascism and authoritarianism before. There have been those who found comfort in the darkness of conspiracy and those who have been warmed by the light of truth. There have been those who have learned and transmitted their wisdom and there are those who are unable or unwilling to learn.  I suppose it just appears that the “new “ is just for those who aren’t old enough to remember the last time or haven’t studied the past. Yet even under these circumstances, there are moments of grace and blessing. 

          The Jewish Holiday Season, the Chagim are drawing to a close. Certainly, celebrating the Chagim has required a bit of ingenuity and, as a result, has certainly been novel. The joy of ushering in a New Year as well as the trepidation associated with Yom HaDin – Day of Judgment have been tempered with the novelty of blowing Shofar during a Pandemic.  We have experienced the hope that the New Year, with its opportunity as well as its renewed commitment will be a year of possibility. Ten days later we experienced the intense spirituality of Yom Kippur when, for twenty-five hours, we focus entirely on our spiritual beings and ignore our physical beings. For twenty-five hours we spend praying, contemplating, and existing in the realm of the angels and God. Yet, due to a Pandemic, the object was to be as brief as possible and only be in shul for as little as possible.  Three days later, we celebrate our Thanksgiving; we celebrate Sukkot. We celebrate our Zman Simchateinu – Time of our Happiness – by offering our thanks to God. We thank God for the Harvest, for the fact that we arrived at this time in the Sukkah with Lulav and Etrog. We celebrate our joy with the opportunity to commune with God in such a special place like the Sukkah. Mostly, we are thankful for whatever blessings we are able to realize during this incredibly difficult time.

May we all have the insight to find it in our hearts to sense our blessing and be thankful as we continue to live through this pandemic. 

Peace,

Rav Yit

The Black Throated Wind Keeps On Pouring In With Its Words Of A Life Where Nothing Is New Ah, Mother American Night, I'm Lost From The Light (John Barlow & Bob Weir- "Black Throated Wind")

           Three ongoing activities have dominated our home this past week. During the day, we take one daughter for her physiotherapy as she rehabs her surgically repaired knee.  We help our youngest daughter get packed and prepared for her gap year in Israel. She leaves next week. After dinner, I sit down and turn on the Democratic National Convention and text with my eldest daughter, a Democratic campaign manager. As I listened to some of the “big names” speak, three of whom my daughter has worked for: Hillary Clinton, Senator Warren, and President Obama, I was struck by a theme that each alluded to and President Obama so eloquently and explicitly pointed out. Speaking from Philadelphia, from the site where the U.S. Constitution was signed, the former president reminded us that the President’s job is to defend the constitution. In order to do that, the President must appreciate the sanctity of the Constitution’s words. the President must understand the meaning of those words. The President must acknowledge that those words are applicable to every American citizen no matter color, gender, religion, voting preference, or ethnic background.  President Obama reminded viewers that the oath of the President is serious, the office weighs heavy and should not be taken lightly nor cavalierly. From President Obama’s perspective, it appeared that the words of the Constitution must be held close to the President’s heart in order for him/her to have the character to fulfill its words.

          This week’s Parsha is Shoftim. Moshe has completed his lecture on the values of monotheism and covenant. Now he begins telling B'nai Yisroel all the nitty-gritty details of living a Jewish life within this community. What a downer! B’nai Yisroel is inspired and ready to enter into Eretz Canaan and begin living the life in the land that God had promised their ancestors. They are now ready to begin fulfilling the dream that allowed them to survive centuries of slavery. So what does Moshe Rabeinu do? He brings them crashing back to reality. Now they will listen and understand laws concerning war, punishments for idolatry, choosing a king, jurisprudence, priestly entitlements, and unsolved murders. Moshe gives B’nai Yisroel a healthy dose of reality by supplying all the details required to uphold the Covenant.

          One of these laws is rather curious yet serves as a reminder of how important it is to maintain a balance between dreams and reality, between the idealism of our youth and the cynicism of age. V’Hayah Ch’shivto Al Kisei Mamlachto V’Chatav Lo Et Mishnei HaTorah Hazot – And it shall be when he sits on the throne of his kingdom, he shall write for himself two copies of this Torah in a book… V’Haitah Imo V’Kara Vo Kol Yemei Chayav Lema’an Yilmad L’yirah et Adonai Elohav – It shall be with him and he shall read from it all the days of his life, so that he will learn to fear the Lord his God, Lishmor et Kol Divrei HaTorah Ha’Zot V’Et HaChukim Ha’Eilah La’Asotam – to observe all the words of this Torah and these decrees, to perform them so that his heart does not become haughty over his brethren and not turn from the commandment right or left so that he will prolong years over his kingdom, he and his sons amid Israel (Deut. 18:18-20). The king must write and maintain two Sifrei Torah. The “personal” Torah must be carried with him wherever he goes: meetings, wars, benefit dinners, etc. The Torah must always remain physically near his heart. However, the second Sefer Torah sits in the treasure room as a pristine copy, as a benchmark. This “benchmark” Torah remains enclosed, protected, and untouched. The king may consult it, but this pristine copy never leaves the sanctuary. How brilliant! The “personal” Torah that is carried around eventually becomes worn, the letters fade, and the parchment may even tear. This would most likely occur unbeknownst to the king. Yearly, the king must lay his “personal” Torah besides the “benchmark” Torah. There, in the inner chamber, the two Torahs are checked against each other. Then if there are any discrepancies in the “Personal” Torah, the king must make the necessary corrections. The king’s “personal” Torah must reflect the purest and highest standard. Through daily wear and tear, through the compromises necessary to manage a kingdom, the king must regularly check to make sure that he has not gradually drifted away from the “Pristine” or “Benchmark” Torah.

          This is the ultimate form of personal “Checks and Balances”. Instead of living a life based upon “how much can I get away with”, “What am I entitled to”, “how can I enrich myself”, Judaism reminds the leader that there is a code by which life must be lived.  Judaism understands that we all make compromises. Sometimes we may even, unfortunately, compromise our integrity our values, and our own sense of propriety. Sometimes our drift from the ideal is not even that pernicious. Sometimes we just slowdown or get sidetracked. However, Judaism is about behavior that expresses our relationship with each other and with God. Like a king that needs to periodically check the “personal Torah” against the “Benchmark Torah”, we also must check our “Personal Torah” against the “Benchmark Torah”. Certainly, the process may be uncomfortable, and yes, there is the danger of becoming so self-absorbed that we become paralyzed. The process occurs on a regular enough basis that we don’t become too paralyzed that we can’t function. However, what is so empowering is that this “personal Torah” is not confined to the King. In this regard, we are all kings, we are all royalty. We are all better off making sure that our “personal Torah”, the one we carry with us wherever we go matches up with Torah, the Torah that we learn from, the Torah that we read upon Shabbat and Holidays. As we have just started the month of Elul, this notion of self-reflection is even more important. Yet as former President Obama explained, a successful President keeps the Constitution’s words close and every decision must be based upon defending and living by those words. It requires self-reflection, honesty, integrity, and moral character. Funny, these are the same qualities that we try to instill in our children.

Peace

Rav Yitz

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

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

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

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

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

Peace,
Rav Yitz

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

          Like millions, our family watched Hamilton on TV. Much of what we learned was a lesson in and the complexity of leadership. With the help of excellent music and witty lyrics, we learned that leadership is sometimes a complex mixture of personal ambition, circumstances, and opportunities. Eventually, leadership is a desire to improve the lives of others and make a community or a society a better place. This was evident in much of Hamilton’s essays that comprised the majority of the Federalist Papers and ultimately provided the framework for President James Madison’s writing of the U.S. Constitution. Just how sacred is this the importance of leadership? It is evident in the Presidential Oath of Office. The U.S. Constitution in Article II Section 1 Clause 8 states: “Before he enter on the Execution of his Office, he shall take the following oath or affirmation:- ‘I do solemnly swear  (or affirm) that I will faithfully execute the Office of the President of the United States, and will to the best of my Ability, preserve protect and defend the Constitution of the United States.’”  Keeping in mind that the Constitution not only speaks for the People, the document is the people’s voice, words, and sentiments regarding American society:  “We the People of the United States, in order to form a more perfect union….” By upholding the oath of office, the leader, the President is preserving, protecting, and defending the people, their lives, and their community.  Failure to uphold the oath and the words of the constitution is a failure to lead a failure to protect and defend the lives of the people. Trying to abolish health care in the face of a Pandemic is NOT protecting the people. Forcing public schools to re-open in an unsafe environment in the face of a pandemic is NOT protecting the people. NOT confronting Vladimir Putin about placing a bounty on U.S. soldiers is tantamount to NOT protecting and defending. When, after four months since the Covid 19 Pandemic came to North America, states, counties, and hospitals are still struggling to obtain PPV and the Executive Branch (led by the President) has NOT established a national plan to increase the supply of PPV is a failure to protect and defend. Defending the symbols of the Confederacy, the public display of Confederate generals who committed treason by fighting against the Union, and attempting to stop the military from renaming military bases named after Confederate generals who committed treason by fighting against the Union FAILS to protect the constitution and its citizens.
           This Shabbat we read from Parsha Pinchas. The first few psukim (verses) of the Parsha are a direct continuation of the previous Shabbat Parsha Balak. There is no elapse of time in the narrative. Balak concludes with a plague upon B’nai Yisroel for its worship of Moabite/Midianite god, Baal Peor. Aaron’s son Pinchas zealously acts by killing Zimri from the tribe of Shimon and Cozbi the Midianite woman. God tells Moshe to reward Pinchas for his behavior by giving him the Brit Shalom, the Covenant of Peace. This covenant is only for Pinchas and his descendants. Keeping in mind that B’nai Yisroel has now concluded it 40 years of wandering in the wilderness and is poised upon the eastern bank of the Jordan River; a new census is taken. Just like we needed to know how many left Egypt, we now need to know how many will enter into Eretz Canaan. After the census is taken Moshe must judge a legal case concerning the laws of inheritance when a man has only daughters. This brief narrative is about the “Daughters of Tzelophchad”. Following this narrative, God commands Moshe to teach the new generation the laws for time-bound offerings including the Shabbat offering, the Rosh Chodesh offering, the offerings for the Shalosh Regalim (Three Pilgrimage Festivals, etc).
          Soon after adjudicating the case of Tzlofchad’s daughters, Moshe demonstrates his concern for the people’s future. Keenly aware that he is prohibited entry into Eretz Canaan, Moshe worries and wonders about his successor. VaYidaber Moshe El Hashem Leimor - Moshe spoke to God saying, Yifkod HaShem Elohei HaRuchot L’Chol Basar Ish Al Ha’Eidah - May Hashem, God of the spirits of all flesh, appoint a man over the assembly, Asher Yeitzei Lifneihem  Va Yavo Lifneihem Va’Asher Yotzieim Va’Asher YeVieim V’Lo Tiheyeh Adat Adoshem KaTzon Asher Ein Lahem Roeh - who shall go out before them and come in before them, who shall take them out, and bring them in and let the Assembly of HaShem not be like sheep that have no shepherd (Num. 27:15-17).   The Or HaChayim (Rabbi Chayim Ibn Attar), the 18th-century Moroccan commentator and kabbalist, explains Moshe’s selfless perspective of leadership by citing the Talmud in Nedarim 39b. When a person visits the sick, it removes 1/60th of the illness provided that the visitor is the same age as the patient. Why? Because the visitor is the same age, and at the same stage of life, he/she is able to empathize with the patient. That ability to empathize is vital in alleviating the pain, sorrow, and sadness of the patient. The Or HaChayim also points out that in the Book of Judges, each Judge only judged his/her tribe. Having grown up in the tribe, and being a product of that particular tribe’s “context”, that judge would have the appropriate degree of empathy. Moshe understood that the leader must be able to connect to each member of the community as individuals in order to blend that individual into the greater community. A shepherd is able to demonstrate concern and lead the entire flock as well as empathy and concern for the individual.
          Both the Torah and the Constitution are pretty clear about the role of leadership. Leadership is all about service, leadership is all about protecting and defending the people, the assembly, the flock. Leadership is not about self-enrichment, self-aggrandizement, or self-promotion. A leader must be selfless, not selfish. A leader cannot be concerned about his future political prospects. Rather, the leader must focus on the present, on the task at hand, protecting and defending the people, the assembly, and the flock today. Any behaviour that purposefully detracts from protecting, defending, or preserving the welfare of the flock, constitutes a failure of leadership. So when the President puts millions at risk with his lack of concern and empathy for those who have been stricken with Covid 19 or have perished from this virus, or permits a bounty to be placed upon servicemen, or tries to deny the health insurance of millions during this pandemic, or protects and defends the racists, the conspiracy theorists and any other group that either diminishes or obstructs the attempt to create more perfect union is derelict in his duties. In some cases, such behaviour should be considered treasonous. In lhe meantime, a country will behave as if there is no shepherd and the flock will remain directionless with some moving in a safe direction in an attempt to make their smaller group safe.

Peace 
Rav Yitz
 

Some Come To Laugh Their Past Away Some Come To Make It Just One More Day (Robert Hunter & Jerry Garcia - "Franklin's Tower")

          This week, a 98-year-old man passed away. However, he did not pass away due to the Corona Virus. He went to sleep and didn’t wake up the next morning. I remember this man from my childhood. I remember him on television. I remember listening to comedy records with my dad, as this man and his co-writer and partner performed incredibly funny and poignant comedic sketches. Years later, I listened to those same comedic sketches with my daughters and son and again laughed hysterically. There were even moments when three generations: my father, my children, and listened and laughed together. Carl Reiner passed away earlier this week. He and his long time partner Mel Brooks created numerous skits including The 2000 Year Old Man and the 2013 Year Old Man. Before that, Carl Reiner brought laughter to millions when he co-wrote the Show of Shows and the Dick Van Dyke Show.  Later, my children recognized him from the Ocean’s Eleven Movies.  Regarding laughter, Reiner said, “Everybody wants to laugh, you know that. They need to laugh. People need to laugh.” Carl Reiner understood that laughter is indeed fundamental to a quality of life.
          This week we read from Parsha Chukkat. This week we read from Parsha Chukkat. This Shabbat we read from Parsha Chukkat. Chukkat begins by telling us the Law for the Red Heifer. The Priest who prepares the mixture of water and the Red Heifer's burnt ashes will render the entire nation spiritually pure; but the mixture will render him impure. Miriam passes away and there is a shortage of water.  To alleviate the water shortage, Moshe and Aharon are commanded to speak to the rock causing water to flow. However, Moshe struck the rock. While water still flowed, Moshe and Aharon would be punished for their transgression and would not be worthy enough to enter into Eretz Canaan. The Parsha records the death of Aharon, and his son’s assuming their late father’s position within the nation.  As B’nai Yisroel resumes its wandering, they are attacked by Amalek. B’nai Yisroel is forced to go around the heart of Amalek territory. The people complain to Moshe again. They try to seek permission from the Sihon, the King of the Amorites, to pass through Amorite territory. Sihon denies his permission and B’nai Yisroel attacks and eventually defeats the Amorites. Og King of Bashan tries to prevent B’nai Yisroel from marching through his land, B’nai Yisroel, with the help of Hashem, defeat King Og and his army.  The Parsha concludes with B’nai Yisroel settling on the Plains of Moab on the eastern side of the Jordan poised to enter into Canaan.
          Following the Law of the Red Heifer, The Parsha contains several distinct narratives. One focuses upon a lack of water, two focus upon the death of Moshe’s siblings. Several narratives focus upon B’nai Yisroel’s complaints about the lack of food ad water.  Between the Statute of the Red Heifer and these seemingly disparate narratives, a very subtle transition of nearly thirty-eight years occurred. VaYavo’u  B’nai Yisroel Kol HaEidah Midbar Tzin BaChodesh HaRishon VaYeishev Ha’Am B’Kadesh - And the Children of Israel, the entire assembly, arrived a the Wilderness of Zin in the first months and the people settled in Kadesh. (Num. 20:1) Rashi, the great, 11th-century French commentator comments on the phrase Kol HaEidah- Eida HaShlamah Shekvar Meitu Midbar V’Eilu Parshu LaChayim- The whole assembly, for those who were to die in the wilderness had already died, and these (who composed the current assembly) were set apart for life. Citing the Midrash Tanchuma, Rashi noticed that the phrase B’nai Yisroel Kol Ha’Eidah seems syntactically incorrect. On more than twenty occasions, including last week’s Parsha Korach, the more common phrase is Kol Adat B’nei Yisroel The entire assembly of the Children of Israel. Now this group is described as The Children of Israel, the entire assembly. While they are still the descendants of Israel (of Yaakov) this Eidah, this assembly must be composed of something different than those that were first described as  Eidah. This Eidah, this assembly is composed of those born in the wilderness. The old assembly must have died out and the 40-year punishment and wandering must be coming to its conclusion.  As we read about this new Eidah, this new assembly of B’nai Yisroel, thirty-eight years later, we read about an Eidah and assembly that seem remarkably similar to their parents and grandparents.  The first assembly (those who left Egypt) taught this new assembly to worry about the apparent lack of water. The first assembly taught this new assembly to worry about the lack of food. The first assembly worried about and dealt with Amalek. This new assembly also deals with Amalek.
          Every “new assembly” should have the opportunity to learn from the “older assembly”. Sadly, and unfortunately for this new assembly, they were “came of age’ with the death of Miriam and Aaron, the sources of their water and the sources of the sanctity of the Kehuna died with them. Upon the death of Miriam and Aaron, this “new assembly” never had to worry about water nor the Rodef Shalom of Aaron. The “older assembly” always has the distinct opportunity to mentor the younger, and teach them the “how” to do. For all of Carl Reiners’ gift of as a comedian, writer, and director, perhaps his greatest gift was as a mentor to the numerous comedians and writers that, like Carl Reiner, understood the importance and the sanctity of laughter. Perhaps the most important gift of Carl Reiner was his ability to make multiple generations share laughter together as I once did with my grandfather and father and now as I am blessed to do with my children and my parents.

Peace,
Rav Yitz

I Have Always Heard That Virtue Ought To Be Its Own Reward (John Barlow & Brett Mydland - "Just a Little Light")

           A  former and still popular U.S. President once said that “elections have consequences”. That statement reflects on the leaders who campaigned, and who sought votes and who either won or lost. That statement also reflects upon the public, both upon those who vote and those who don’t, upon those who are enfranchised and those who are disenfranchised, and those who live in and among the community where the election took place and those who do not live in the community but have to deal with the community.  “Elections have consequences” for wherever elections are held, at the Federal and the Municipal level and elections have consequences at a Co-Op board, a school board, a board of directors, and even at a Shul. If an effective, competent good leader is elected, the community and the organization is rewarded. If an incompetent, ignorant, self-promoting, or disingenuous leader is elected, the community and the organization are ultimately punished. 
          This Shabbat, we read from Parsha Korach. Korach was Moshe and Aaron’s cousin. “ 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 Parsha offers a benchmark for evaluating conflict. The Talmudic sages explain that conflicts disagreements and different opinions are to be expected    There are conflicts and disagreements that are “Shem Shamayim” (in the Name of Heaven) and there are those that are not in the name of heaven.  Korach’s rebellion, according to the Talmudic Sages, was not in the name of heaven.  The Parsha begins like any disagreement or a rebellion should begin: and an aggrieved person tries to convince others that they, too, are aggrieved.  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.  By the end of the “Rebellion”, Moshe has attempted to make peace by bowing his head to the ground in front of Korach and God is seething VaYidaber Hashem  El Moshe V’Aharon Leimor, HiBadlu MiToch Ha’Edah HaZot  Va’Achaleh Otam K’Ragah - And Hashem spoke to Moshe and Aaron saying; separate yourselves from this congregation so that I may consume them in a moment.  VaYiplu Al Peneihem VaYomru Eil Elohei HaRuchot L’Chol Basar HaIsh Echad YeCheta V’Al Kol Ha’Edahg Tiktzof - and they fell upon their faces and said, “O’ God, God of the spirits and all flesh, shall one man sin, and You be angry with the entire assembly? (Num.14:20-21) The answer of course is yes. This is why God urged everyone to separate themselves from Korach, and those who did not would be punished as well.
          Yes, the people were misled by a disingenuous Korach. Indeed, Korach’s accusation that Moshe and Aaron were “lording” themselves over the community, resonated with those who followed Korach. The consequences were revealing. Moshe interceded on behalf of the community in order to minimize the communal guilt and punishment. Korach and his followers were punished.  However, the shine on Moshe’s leadership had been tarnished and his leadership would continue to be challenged until B’nei Israel’s arrival in Eretz Canaan. No, Korach’s rebellion did not succeed. Even so, the community was punished. Imagine what would have happened if Korach had succeeded. Well, it seems that there are enough examples of leaders who came to power through grievance, there are enough examples of leaders who are mostly concerned with themselves and not the welfare of the community, and there are plenty examples of leaders who spread KoRaCh spiritual baldness or emptiness as part of their own agenda. It is up to everybody else to speak out against such leaders and to distance themselves from such leaders not only for their own welfare but the welfare of the community or the organization.

Peace,
Rav Yitz

But The Darkness Never Goes From Some Men's Eyes (John Barlow & Bob Weir - "Throwing Stones")

          There have been so many disturbing images that have left our children riveted to the news.  Our eldest daughter works in politics and runs campaigns. However, our three younger children, all of whom are in their late teens, have generally been less politically aware. Now, with the disturbing events and images, our dinner conversations focus upon race, democracy, the Bill of Rights, the Constitution, the right to demonstrate, the extent of police authority, the extent of Presidential authority, states rights, fascism, recognizing the difference between peaceful protesters and rioters, and of course the police response to both.  We have watched the shocking image of a police officer squeeze the life out of an African American man.  We have watched peaceful demonstrations throughout American cities and now in Toronto, Montreal, London, and Paris. We have watched looting, we have watched rioting, we have watched the police break up peaceful demonstrations by shooting rubber bullets, pepper spray and tear gas as well as a successful rocket launch with two U.S. astronauts. As our children watched these images, I reminded them that none of those images are new. We have seen images of African American men killed before in their own lifetime (Eric Garner eg.).  I reminded my children that in the 1960’s there were student protests in Paris, civil rights and anti-Viet Nam War protests throughout the United States and rockets and astronauts going off into space. There were vicious dogs and fire hoses turned onto civil rights protesters. There were riots after a black man was killed (Martin Luther King) throughout the United States. Even before King’s assassination, there were race riots in Detroit, Watts, Newark to name a few just a few places. The police beat non-violent protesters in Chicago and Birmingham, and the National Guard killed four anti-war protesters at Kent State University.  There were even angry white men who stood in front courthouses and state capitol buildings to speak out against the “rioters”.  Unfortunately, it does not appear that too much has changed since the tumultuous decade of the 1960’s.   I pointed out that there I have seen only two new types of images that I don’t recall ever seeing. One new image has diffused the tension between the police and the protesters. I pointed out in places like Houston, New York, Atlanta, Denver, and Flint, Michigan the police have “taken a knee”  or have marched alongside the peaceful demonstrators, and, by doing so, have diffused a tense situation.  The other image laid bare an amoral cynical soul and utter lack of character in an elected official. The image, which I had never seen anything like before was of the President standing on the steps of St. John’s Church, brandishing a bible,  doing his best impression of Mussolini’s scowl. Funny thing, the bible was handed to him by his Jewish daughter Ivanka. Maybe she could have given him a verse to quote, something, anything so that he wouldn’t have stood there like an utter buffoon making a mockery of the Constitution, the Bible,  a house of worship, and the country itself. If she gave him a pasuk, he might have been able to dial down the temperature instead of talking about vicious dogs, mass arrests.

          This Shabbat we read from Parsha Naso. The Parsha’s 176 psukim make it among the longest single parshiot in the entire Torah.  Its length is also reflected in the wide variety of topics covered including the census for the tribe of Levi, the Priestly tribe, the responsibilities for the maintenance and operation of the Mishkan, the purification of the camp,  the treatment of the wayward wife (the Sotah), the vow of the Nazir ( a vow that limits the behavior of the individual as a means of elevating oneself to a higher level of holiness for only a limited time),  the identical tribal offerings made by each leader in order on twelve successive days that celebrated the fact that the Mishkan was “open for business”. Inserted in these seemingly disparate rules and narratives are the priestly benediction. A quick glance at the different components of Parsha Naso suggests that each is connected to each other because of the idea of Naso – “lift up”. Indeed each component discussed issues of how we can raise ourselves up in holiness, either through our own actions or the actions of the other. 

          The Priestly benediction is an example of a third party elevating us, or at least offering supplication to God on our behalf that we indeed are worthy of blessing.  From that perspective, I can’t imagine a more powerful ritual for parents to do with their children. Yevarechecha Adoshem VaYishmarecha, May Hashem bless you and keep you. Ya' eir Adoshem Panav Eilecha VaYichuneka, May Hashem make His face shine upon you and be gracious to you Yisa Adoshem Panav Eilecha VaYaSem Lecha Shalom May Hashem lift his countenance upon you and give you peace. ( Num 6:24-26). What does it mean that God should “keep" our children or “guard” our children? Naturally, as parents invoking Hashem to protect our children seems like a great idea given all the tsuris in the world. Yet Rashi, the great 11th-century French commentator explains that this first blessing is not Hashem protecting our children. Rather the “blessing” should be the blessing enumerated in the Torah, that our children should be materially well off and Hashem should “protect” our children and their material blessings from those who might take such blessing. The second blessing which speaks of “shining Hashem’s face upon” our child is our desire for our children to become enlightened by Torah and a meaningful relationship with Hashem. The “gracious” is the subliminal understanding that all we can ask for is that our children have an intellectual and spiritual ability to learn Torah and connect to Hashem; we hope Hashem was gracious in giving our children plenty of ability in order to receive such “light”.  The third blessing is perhaps the most relevant for parents and children. Rashi explains that “lifting His countenance to you” means that Hashem should suppress His anger. One could also understand that that the light of the enlightenment we seek is the gift of God raising his face up towards us so that we can cast aside or let go of our anger and hatred in order that our souls shall be at peace in this world.  Both interpretations suggest that we desire for our children to at peace, to be Shaleim, to be whole and complete. Anger and hatred prevent Shleimah – wholeness, harmony, peace. 

Indeed, imagine if Ivanka had not only handed her dad the Bible but indicated to him that she had put a marked the chapter and verse that he should cite. Imagine if he had given a blessing and said those words. Those words are well known by Jews and non-Jews. Those words are simple.  Those are words that invoke God’s care and concern.  Those are words that bring people together. Those are words that offer sustenance. Those are words that offer hope.  Those words are said by the Kohen to the congregation during the three pilgrimage festivals. I say those words to my children every Friday night. Those words I say in our family WhatsApp when our children are not home with us on Shabbat. Coming from Trump, those are words that would sound so incredibly disingenuous. Coming from Trump, those words would sound almost blasphemous. Maybe standing there with a bible and scowling, is the clearest display of Trump’s complete lack of character and his amoral soul. That image, of an amoral President with no character, no beliefs, just a need for cynical self-promotion, maybe that is the most troubling and unique image of the past week.
 
Peace, 

Rav Yitz