And It Speaks Like A Life That Passes Like Dew

          Over the past two weeks, one nation mourned the loss of its Prince and several days later acknowledge the 95th birthday of its Queen. Another nation, as it does every year, remembered those who gave their lives for their country and the next day celebrated its independence. Our eighteen-year-old daughter has been studying in the latter country, Israel. she called us to describe the moving experience she had while attending a Yom HaZikaron ceremony and Yom Ha’Atzmaut celebration. It is a yearly phenomenon. Yom HaZikaron is otherwise known as Israel’s Remembrance Day or Israel’s Memorial Day. Like Canada, the United States, and nearly every other country, Israel set aside a day in which it remembers its fallen heroes, those who made the ultimate sacrifice, those who gave their lives for their country. Yom Ha'Atzmaut is otherwise known as Israel's Independence Day. Like Canada, the United States, and nearly every other country, Israel set aside a day in which it celebrates its independence. Unlike Canada, the United States, and nearly every other country, only Israel observes and celebrates these Civic holy days consecutively. The juxtaposition between the solemnity of a Remembrance Day and the joy of an Independence Day occurs in the moments between  Mincha/ The Afternoon prayer service, as Yom HaZikaron (Remembrance Day) concludes, and Maariv/The Evening Service,  as Yom Ha’Atzmaut (Independence Day) commences. As Yom Ha’Zikaron drew to a conclusion, our daughter and her classmates attended a special ceremony which included the Mincha service a candle lighting ceremony, mourner’s Kaddish, a moment of silence, and the sounding of a siren. With that, Yom HaZikaron concluded and a new day began. Moments later, our daughter and her classmates now participated in a special Maariv service full of singing, and dancing that marked the celebration of Yom Ha’Atzmaut. 

          This Shabbat, like last Shabbat, we read two Parshiot. This week we read the double Parsha of  Acharei Mot/ Kedoshim. The two previous Parshiot, Tazria, and Metzorah, essentially interrupted the narrative and the laws that had been focused upon the Kohanim. In Acharei Mot/Kedoshim, we now return to the Kohen as the central focus in the Parsha. Now that he has become spiritually pure, the Torah is now ready to teach the laws for the spiritual purity of the nation. We have focused upon the impurities of individuals, now we focus upon the community. The Kohen acts on behalf of the nation just like he acts on behalf of the individual. The Torah teaches the laws for the offerings of Yom Kippur, national atonement, and Azazel otherwise known as the Scapegoat. The Scapegoat is not offered as a sacrifice to God, but rather is sent out from the camp and left to wander in the wilderness, eventually succumbing to the elements. The second half of the Parsha focuses upon the holy and unholy relationships within the family. It is interesting to note that the list of immoral behaviors between family members is taught within the context of other nations. Also, the list of immoral behavior in terms of worship,  labour relations, and the treatment of the vulnerable are all taught within the context of other nations. Essentially other nations offer examples of immoral behavior and immoral societies.

          The paradigms for immoral behavior and immoral societies were Eretz Mitzrayim - Egypt and Eretz Canaan. One was a place of slavery where  B'nai Yisroel's national journey began. The other place was Eretz Canaan; the place where B'nai Yisroel's national journey will eventually conclude. The Torah considers the behaviors of the inhabitants of each place to be impure,  unholy, and an abomination. In both places, Eretz Mitzrayim and Eretz Canaan, the dominant culture worships death and does not sanctify life. Human sacrifices are made, the vulnerable are not taken care of, and there is no mechanism in place for a community to repent, to return to a previous point of spiritual purity and sanctity - T’Shuvah (repentance).  In fact, both places, the place of origin and place of destination are so impure, the abominations are so deplorable that to mimic such behavior is tantamount to spiritual death. Instead, the Torah implores B’nai Yisroel to mimic and imitate God, the embodiment of spiritual purity, holiness, and life. Vi’Heyitem Li Kedoshim Ki Kadosh Ani Adoshem Va’Avdil Etchem Min Ha’Amim Li’heyot Li – You shall be holy for me for I, Hashem, am holy; and I have separated you from the People’s to be mine. (Lev. 20:26). Holiness is the act of sanctifying life. Even if touched by death, as Aharon had been touched by the death of his sons, a person can engage in behaviors that sanctify life. Alternatively, a person could wallow in misery and sadness engage in behavior that demeans or desecrates life allowing his/her own spirit to die.

          Our daughter described the moments between Mincha and Maariv, the moments between the end of one day and the commencement of another day as “stark”. She described the sorrow and sadness of death in one moment and the joyous celebration of life in the next moment.  Only Israel, only Judaism, which marks the end of one day and the beginning of another day with the setting sun,  demonstrates that life and death are inextricably connected. Yes, the memories of those who died, Acharei Mot, after their deaths,  in Israel’s war and victims of terrorism were remembered. Remembering those men, women, and children had a distinct purpose. The purpose was Kedoshim, to make a place holy, and to make a particular time holy. By engaging in the solemnity of remembering, Israelis and those who observe and celebrate with Israel,  celebrated more than Independence. Israel and those who observe and celebrate with Israel celebrated the holiness of life itself. As our daughter and her friends stood in silence, couldn’t help but acknowledge celebrate the miracle that is the State of Israel.

Peace,
Rav Yitz

I Thought I Heard A Young Man Mourn This Morning (Bonnie Dobson - "Morning Dew")

          Earlier this week, amid the ongoing pandemic of Covid 19, Israel stopped to commemorate their fallen soldiers and those who died from acts of terror, and then Israel stopped to celebrate its Independence. Earlier this week, Israel observed Yom HaZikaron and celebrated Yom Ha’Atzmaut. During Yom HaZikaron, my wife, children, and I attended a funeral in Israel. A 16-year-old former bunkmate of our son tragically passed away. My wife knew the parents from summer camp, they were at our son’s Bar Mitzvah in Eretz Yisroel. As we watched the funeral via YouTube, we listened to eulogies given by a teacher, by his Rav, and by his father and older sister. My wife cried, my daughters and I welled up in tears, our son sat, stunned, silent. The father spoke of his son, his wonderful attributes, as a son, a brother, as a grandson, and as a friend. He alluded to Avraham Avinu, the “ten tests” that the Talmudic sages explain the events told in the Torah culminating in Akedat Yitzchak (the Binding of Isaac). We listened and our hearts sank given the pain and sorrow this family has experienced now experiencing the unfathomable of losing a child. Yet it was the words of his older sister that were so powerful and heartbreaking. She explained that a recent school assignment had been to determine a before and “after point” in one’s life, a point where an event altered the sense of life’s path. She explained that this moment, on this Yom HaZikaron would be her “after point”. An aspect of her young teenage life will forever be oriented around memory, the memory of her brother, and all of his wonderful qualities. She explained that any friend she makes in the future, any boyfriend, or her husband, will only know of her brother through her memory. If she is blessed with children, they will never know their uncle except through her memory. This will be her ‘after point’. Of course, the”‘after point” assumes that the survivor continues to leade a meaningful life comforted by memories of her brother’s life and his blessings.

         This Shabbat, like last Shabbat, we read from two Parshiot. This week we read the double Parsha of Acharei Mot/ Kedoshim. After two Parshiot, Tazria, and Metzorah, which essentially interrupted the narrative and the laws that had been focused upon the Kohanim, we now return to the Kohen as the central focus in the Parsha. Now that he has become spiritually pure, the Torah is now ready to teach the laws for the spiritual purity of the nation. We have focused upon the impurities of individuals, now we focus upon the community. The Kohen acts on behalf of the nation just like he acts on behalf of the individual. The Torah teaches us the laws for the offerings of Yom Kippur, national atonement, and Azazel otherwise known as the Scapegoat. The Scapegoat is not offered as a sacrifice to God, but rather is sent out from the camp and left to wander in the wilderness eventually succumbing to the elements. The second half of the Parsha focuses on the holy and holy relationships within the family. However, the list of inappropriate behaviors between family members is taught within the context of the other nations. The list of inappropriate behavior in terms of worship, in terms of caring for the employer and employee, between the vulnerable and the well-off, between people are all taught within the context of other nations. Essentially other nations provide a standard of inappropriate behavior.

         However, it is somewhat odd that the standards for inappropriate behavior come from two distinct places. One place is Egypt; the place where this journey began. The other place is Eretz Canaan; the place where this journey is supposed to conclude. The Torah considers both places impure, and unholy. Both places engage in behavior that the Torah considers not only bad but behavior deemed to be an abomination. In both places, Egypt and Canaan, the dominant culture worshiped death and didn’t sanctify life. Human sacrifices are made, the vulnerable are not taken care of, and there is no mechanism in place for a community to ever return to a previous point of spiritual purity and sanctity – T’Shuvah (repentance). In fact, both places, the place of origin and place of destination are so impure, the abominations are so deplorable that to mimic such behavior is tantamount to spiritual death. The only example, the only other being to mimic and to imitate learned behavior is God. Vi’Heyitem Li Kedoshim Ki Kadosh Ani Adoshem Va’Avdil Etchem Min Ha’Amim Li’heyot Li – You shall be holy for me for I, Hashem, am holy; and I have separated you from the People’s to be mine. (Lev. 20:26). Rashi explains that Holiness is the act of sanctifying life, and if B’nai Yisroel’s behavior is not distinct from the nations as “belonging to Nebuchadnezzar and his colleagues.” No, Rashi is not suggesting that a failure to observe mitzvot and follow God’s Torah is the equivalent of a man that destroyed Jerusalem, the First Temple, and put B’nei Yisroel into exile. Rather, as the Chatam Sofer explains, that the failure to remain distinct from other nations risks B’nei Yisroel’s existence. Along with the risk of “disappearing” of assimilation comes the risk of losing collective memory.

          Even though he and his family were touched by death, Aharon and his two surviving sons leaned into life, served on behalf of B’nai Yisroel, followed God’s commandments, and continued striving towards holiness. Certainly, Aharon, his son’s and wife, experienced their own “after point” their own turning point. For the older sister who spoke so lovingly of her brother, she understood that she and her younger sisters had been touched by the death of their 16-year-old brother. She explained that there will be an Acharei Meit, an “after point” in which they will have to choose. Choose to disappear and cease living a life in which they strive for Kedoshim, or find a path to live a life of holiness whereby they live and thrive, and in doing so, the memory of their brother lives and thrives as well. II hope our children understood the lesson that this young woman learned and explained so beautifully and heartfelt.

Peace,
Rav Yitz

What Truth Is Proof Against All Lies When Sacred Fails Before Profane (Gerrit Graham & Bob Weir -"Victim Or The Crime")

Prior to Israel and Jews throughout the world observed Yom HaZikaron (Remembrance Day), and Yom Ha’Atzmaut (Israel’s Independence Day) Israelis had to endure rocket fire from Gaza. This wasn’t just a couple of rockets that were shot down by the Iron Dome. This was over two hundred rockets fired over the course of about 36 hours. Schools in Ashkelon and along Israel’s southern border near Gaza were closed. With our daughter in Israel, my wife felt compelled to remind me that our daughter was in the North parts of Israel with her program so I shouldn’t be overly worried. Yet, I did worry. Maybe not so much for my daughter but for YouTube videos that showed Israeli children listening to sirens, running to bomb shelters, and clutching to their parents. I also saw YouTube videos and numerous Palestinian teenage boys standing near the border with Israel hurling slingshots, and trying to float incendiary balloons across the wall. Can I empathize with their frustration? Yes. Can I empathize with their anger? Yes. However as my children point out, and I agree, those angry frustrated Palestinians were aiming their slingshots, and rockets and directing their frustration and hopelessness the wrong way. How do we know this? It was self- evident from all those YouTube videos filmed by the Gazans and Hamas who clearly support and instigate the unrest and the rocket fire. The videos indicate that Hamas rockets were launched from schools, hospitals, apartment buildings and houses of worship.  Videos indicate that the mothers and the daughters, dressed in traditional observant Muslim clothing, remain behind their sons and their brothers, encouraging and supporting their sons and brothers slingshot stones and float incendiary balloons over the wall. When I saw that, any empathy I may have had dried up. I couldn’t imagine my wife and my daughters running behind her son and their brother all the while encouraging and supporting him as he endangered his life and the lives of those around him.  Rather, I could imagine my son’s mother and his three older sisters walking up to him and dragging him out of harms’ way.  I thought about Golda Meir’s words: “Peace will come when the Arabs start to love their children more than they hate us.”  

This Shabbat we read from Parsha Kedoshim. Kedoshim is the plural form of the adjective Kodesh, which means holy.  In this particular case, the antecedent for Kedoshim is Kol Adat B’nai Yisroel – the Entire Assembly of the Children of Israel. All of Israel is Holy, why? As we will read over and over again in a mantra-like fashion, Ki Kadosh Ani Adonai Eloheichem – Because Holy am I, Hashem your God. We are holy because of our sacred relationship to God. Interestingly, the rest of the Parsha does NOT concentrate on the relationship between God and humanity. Instead, the Parsha outlines the moral and ethical behavior that we are commanded to display towards our fellow human being. Keeping in mind that we are all created B’Tzelem Elokim – the Image of God; we are urged to imitate God. We are reminded to treat others as we would treat God.

The plethora of ethical behaviors outlined includes “do not place a stumbling block before the blind”, or “a workers wage shall not remain with you overnight until morning”. Even the Golden Rule, urging us to treat others as we hope to be treated is part of Kedoshim. The great Talmudic Sage Rabbi Hillel, explained to an individual who wanted to learn Torah while standing on one leg that this one rule embodies the essence of Torah “the rest are the details” (Shabbat 31a). V’Ahavta L’Rei’echa K’Mocha – You shall love your fellow human being as yourself (Lev 19:18).  Rabbi Akiva, another Talmudic Sage, explains that this is the fundamental rule of the Torah (Jerusalem Talmud Nedarim 9:4). Rabbi Avraham Yehoshua Heschel explained that this commandment does not mean to love saintly and righteous people – it is impossible NOT to love such people. Rather God commands us to love even people whom it is hard to love. However we do not “love” to our detriment. These ethical statements and the re-iteration of many of the commandments are put into the context of human relationship because it is much easier to see the immediacy and relevance of these commandments in human terms while aspiring to and appealing to the Godliness in each soul.

How different would Gaza, its inhabitants, and Israel be if Gazans sought Kedushah, holiness here on earth rather than in death? How different would Gaza, its inhabitants, and Israel be if Gazan sought Kedushah and understood the words Loving your neighbor as Heschel understood it: even if he is difficult to love? How much poison, how much hate can an organization have that uses its own people for fodder in order to promote despair and death?  How many Gazans need to be enslaved by Hamas to build tunnels? How much money and supplies does Hamas need to for tunnels rather than hospitals, schools, and community centers? How many children need to be poisoned with hate in order to convince them to fight? How many mothers need to be rewarded/bribed with funds in order to allow their children to be “martyred”?  The tragedy is that Hamas and every organization like Hamas have placed a stumbling block in front of the blind. The tragedy for Palestinians in Gaza is not Israel. Rather, the tragedy is that they allowed themselves to be fooled when they voted for Hamas all those years ago. They chose to unholy poison offered by Hamas rather than the nectar of Kedushah and peace with Israel. As tragic as all that is; I find Golda Meir’s words even more tragic: We can forgive [them] for killing our children. We cannot forgive them from forcing us to kill their children.

Peace,

Rav Yitz

And It Speaks Of A LifeThat Passes Like Dew (John Barlow & Bob Weir -"Black Throated Wind")

          Earlier this week, our sixteen year old daughter was given the honour to light a candle during the B’nei Akiva Yom HaZikoron Commemoration Ceremony.  Yom HaZikaron, is otherwise known as Israel’s Remembrance Day or  Memorial Day. Every country sets aside a day to remember its fallen heroes, those who gave their life for their country. In a sense, every country recognizes that it has been touched by death. In Canada, in November there is Remembrance Day, to commemorate those soldiers that died in WWI. In the United States, at the end of May there is Memorial Day, a day set aside to remember those soldiers who died in the Civil War. In November there is Veterans Day, a day set aside to remember those soldiers who died in WWI. Our daughter, along with several other young honorees, lit candles immediately prior to Mincha Service, the Afternoon prayer service,  which is the final of  three daily prayer services. After a few speeches,  Maariv, The Evening service, which is the first of the three daily prayer services began. With the recitation of Maariv a new day commenced. However this was no ordinary transition from one day to the next. Immediately following the solemnity of Yom HaZikaron,  new day began and with it began the celebration of Yom Ha'Atzmaut- Israel’s Independence Day. Of course every country sets a day in which it celebrates its national birth, a day in which a nation appeals to the sanctity and purity associated by birth and the ideals upon which that nation began. Canada celebrates Dominion Day on July 1, and The United States celebrates Independence Day on July 4^th. Usually the "Memorial Day" and "Independence Day" are separated by several months. Only Israel and the Jewish people acknowledge that death and life are intimately bound and usually only separated by the smallest to margins, the blink of an eye, a few minutes, or the separation between Mincha and Maariv.

This Shabbat, like last Shabbat, we read from two Parshiot. This week we read the double Parsha of  Acharei Mot/ Kedoshim. After two Parshiot, Tazria and Metzorah, which essentially interrupted the narrative and the laws that had been focused upon the Kohanim, we now return to the Kohen as the central focus in the Parsha. Now that he has become spiritually pure, the Torah is now ready to teach the laws for the spiritual purity of the nation. We have focused upon the impurities of individuals, now we focus upon the community. The Kohen acts on behalf of the nation just like he acts on behalf of the individual. The Torah teaches us the laws for the offerings of Yom Kippur, national atonement, and Azazel otherwise known as the Scapegoat. The Scapegoat is not offered as a sacrifice to God, but rather is sent out from the camp and left to wander in the wilderness eventually succumbing to the elements. The second half of the Parsha focuses upon the holy and holy relationships within the family. However the list of inappropriate behaviors between family members is taught within the context of the other nations. The list of inappropriate behavior in terms of worship, in terms of caring for the employer and employee, between the vulnerable and the well-off, between people are all taught within the context of other nations. Essentially other nations provide a standard of inappropriate behavior.

However it is somewhat odd that the standards for inappropriate behavior come from two distinct places. One place is Egypt; the place where this journey began. The other place is Eretz Canaan; the place where this journey is supposed to conclude. The Torah considers both places impure, and unholy. Both places engage in behavior that Torah considers to be bad,  in fact the Torah refers to this "bad behaviour" as "abominations". In both places, Egypt and Canaan, the dominant culture worships death, and does not sanctify life. Human sacrifices are made, the vulnerable are not taken care of, and there is no mechanism in place for a community to ever return to a previous point of spiritual purity and sanctity – T’Shuvah (repentance).  In fact both places, the place of origin and place of destination are so impure, the abominations are so deplorable, that to mimic such behavior is tantamount to a spiritual death. The only example, the only other third party "being" to mimic and to imitate behavior is God. Vi’Heyitem Li Kedoshim Ki Kadosh Ani Adoshem Va’Avdil Etchem Min Ha’Amim Li’heyot Li – You shall be holy for me for I, Hashem, am holy; and I have separated you from the People’s to be mine.(Lev. 20:26). Holiness is the act of sanctifying life. Even if touched by death, as Aharon had been touched by the death of his sons, a person can sanctify life or wallow in the misery and sadness and allow his/.her own spirit to die.

The idea that in one evening separated by a few minutes, Jewish communities in Israel and outside of Israel, Jewish communities that were celebrating Yom Hazikaron (Israel’s Memorial Day) and Yom Ha’Atzmaut (Israel’s Independence Day) were ultimately sanctify life. Yes the memory of those who died in Israel’s’ war and were victims of terrorism were remembered, however those memories had a distinct purpose. Those memories helped Israel and all who celebrate with Israel to celebrate its life, its birth, and the pure ideals upon which it was established, a Jewish State built upon democracy. Watching our daughter light that commemorative candle, I couldn't help but think about the fragility of life, and  the limited time we have to lead a purpose driven life. As our daughter lit that candle commemorating death, I couldn't help but think that the only way to make any death meaningful is to celebrate life. Watching our daughter light that candle commemorating death, my wife and I couldn’t help but acknowledge and anticipate the celebration of the miracle that is State of Israel.

Peace,

Rav Yitz

Things That Are Twisted and Hide From The Light (Hunter & Hart - "Only the Strange Remain"

          One of the things that we find so impressive about the Toronto Jewish community is the incredibly supportive feelings it has for the state of Israel. While our experience in America has always reflected a highly politicized and complex relationship that had as much to do with religious affiliation as it does ones politics; here in Toronto we have found that Israel still manages to transcend the inherent differences within the Toronto Jewish community. Nowhere was this more evident than where our children attend school. On the street where their school is located, (which by the way is a Modern Orthodox Zionist school) exist a Reform day school as well as a Community based Jewish Day School. Throughout the year, one will notice enormous differences in the students, in their attire, in the type of homework they have, their curriculum and the way Judaism is observed in their homes. However on Yom Ha’Atzmaut, on Israeli Independence day, each school sent its students who were part of the actual celebration, (choir participants, dance participants and acting participants) to the other schools in order to enhance each school’s Yom Ha’Atzmaut celebration.  For one day, Jewish Children and very different communities set aside their differences and came together to support Israel. Certainly the schools and the families politics might reflect slightly nuanced disagreements; however Israel occupies a place that of holiness. It would seem that these three schools look at Israel as an ideal, as something to aspire to not only from a Zionist perspective but from a socio-religious/spiritual perspective.

This morning we read the double parsha of Acharei Mot / Kedoshim. In this double Parshah, following the deaths of Aaron’s to oldest sons, we learn about national  t’shuvah, (repentance) with the scapegoat Azazel and the national sin offering. This of course is Yom Kippur. We learn how the individual attains level of holiness in the context of human relationships. Not only is holiness attained through ritual and the individual’s and the nation’s relationship to god, but also the individual’s relationship to everyone else. Holiness is attained by elevating relationships and not turning those relationships abominations. Holiness is attained by treating people with civility and human decency, instead of showing favoritism. Holiness is attained to justice and mercy not favoritism. Also, throughout this double portion we are reminded that we obey because God is holy and we are a holy nation. We are a separate and distinct nation. Our holiness is directly related to our separateness from the rest of the world. Vi’Heyitem Li Kedoshim Ki Kadosh Ani Adoshem Va’Avdil Etchem Min Ha’Amim Li’heyot Li – You shall be holy for me for I, Hashem, am holy; and I have separated you from the People’s to be mine.(Lev. 20:26).

            After reading and thinking about this Pasuk, I can appreciate Toronto Jewry’s strong support of Israel and the frequent frustration with the double standard that Israel is held compared to the rest of the world. However, it seems that what makes Israel so special is the very fact that it does hold itself or tries to hold itself to a higher standard than its neighbors and even the rest of the world.  By holding itself to a higher standard, we and Israel arrive at the painful conclusion that the “other”, whatever that “other” is, (a person, a people, an element within our own personality that demeans our holiness), that “other” must be removed.  The problem of course is that one cannot rid oneself of evil without touching it, without being near it.  We need only to remind ourselves of  how the Israeli Army deals with the towns and villages in Gaza that foments such hatred.  Israel does not have the luxury of the United States. The United States’ war against terrorism very often means bombing a country, sometimes using planes with human pilots, and sometimes with drones.  The United States aims at military, Taliban and Al Qaida bases. However even if those bases were in urban populated areas, instead of risking our soldiers’ lives, the United States bombs first, then it sends in soldiers. Israel is a very different country. It holds itself to a different standard and it is aware that it is held to a different standard compared to the rest of the world. As a result, Israel has a different type of soldier.  Israel deliberately sends its soldiers into to fight at close range. Israel strategically decides to send its forces in fighting door to door in order to deal with this evil on the most intimate levels. Israel confronts evil not from thirty thousand feet in the sky, but rather 30 feet on the ground. Very often the Israel Defense Forces and for that matter, Israeli citizens, have seen evil in the face of a child wearing a bomb vest ready to murder himself and others.  This cannot possibly leave the soldiers, the Israeli people, or us feeling hopeful about mankind’s holiness and spirit.

            Yet Torah does offer us hope. Torah does offer us a framework. Treat others decently because we are a holy nation. We fight in a holy manner. We do everything we can to preserve life. And if God forbid we see evil, we must have faith that eventually evil will be eradicated and holiness will win out, life will defeat death, humanity will defeat inhumanity, and reason will defeat insanity.

Peace,

Rav Yitz