Where The Angels Fear To Tread, Till You Are Torn Apart (Robert Hunter & Jerry Garcia - "Foolish Heart")

Our house is very quiet. My wife and three teenage children are at summer camp. Our eldest daughter continues to reside in Boston, working on a Presidential campaign. As my wife and kids were packing and shopping, packing some more, then finally loading the car and leaving; I became more and more anxious and remained so until they arrived safely at camp. The days of packing and shopping were followed by dinner, packing and cleaning up their respective bedrooms. The nights were filled with my daughters requesting use of the car in order to go out with friends.  The requests for the car began around 930/10pm and continue until 11 pm. The request wasn’t so extraordinary; they wanted to borrow the car in order to “go see friends”. The funny thing about this car borrowing business, my wife tends to be much more amenable about it than me. Our daughters would go out and my wife goes to sleep, however, I stay awake. I wait to hear when they arrive at their destination and I text them to make sure that they are preparing to return home. Not only do I stay awake, but I am truly fearful. So when my teenage daughters would ask me about using the car at ridiculously late hours, just days prior to their scheduled departure for camp; I always hesitated. I shared my fear and anxiety with them. As the departure date grew nearer, I also became concerned that something would happen to the car and then my wife wouldn’t have a car. With each request for the car, there was the standard amount of fear and anxiety roiling through my stomach, increasing tension between my concerns and fears and my daughters’ wants and sense of freedom. I considered it a small blessing if they acquiesced to my anxiety and fear and allowed me to drive. Needless to say, I was thoroughly exhausted leading up to their departure

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 Heifers burnt ashes will render the entire nation spiritually pure; but the mixture will render him impure. A brief narrative concerning the death of Miriam, the lack of water and B’nai Yisroel’s resulting anxiety and lack of faith leads to the issuance of another test of faith in the Wilderness. Moshe and Aaron don’t know what to do; so God tells them to speak water will spring forth. Instead of following instructions, Moshe succumbed to his anger and hit the rock with his staff. Indeed water came out, the people drank, but Moshe and Aharon were punished. Aharon died and Moshe learned that he would not be able to enter into Eretz Canaan. As B’nai Yisroel resumes its wandering, they are attacked by Amalek. As a result, 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 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.

                Towards the end of the Parsha, Moshe and B’nai Yisroel, now consisting mostly of a population that never experienced slavery first hand, fought and battled against several of the indigenous tribes.  By this point, Mosh’s sister had passed away as well as his brother Aharon. Really, the only people that the Torah records as adult slaves in Egypt, who left Egypt, who crossed the Reed Sea, who stood at Sinai, who had been attacked by the Amalekites, who, like Moshe dealt with the negative report from 10 of the 12 spies were the two spies who offered a positive report: Joshua and Caleb.  Moshe is indeed the elder. After defeating the Sihon king of the Amorites Moshe and B’nai Yisroel turn north. Vayifnu V’Yaalu Derech HaBashan And they turned and went up by the way of Bashan Vayeitze Og Melech HaBashan Likratam Hu V’ Chol Amo Lamilchama Edrei And Og the king of Bashan went out against them, he and all his people to the battle at Edrei. Vayomer HaShem El Moshe, Al Tirah Oto  - And God said to Moses “Fear him not”. (Num. 21:33-34). Clearly, if God is telling Moshe to refrain from feeling scared, then obviously God is aware that Moshe is fearful.  Until this moment, at no point have we been told that Moshe is scared or that God instructs him “Not to be scared”. Yes, Moshe has been frustrated, aggravated, angry with his people and even concerned that he won’t be able to do the job. He wasn’t scared of Pharoah when Pharoah grew angry, he wasn’t scared of God when God grew angry. Why now?  Moshe had already been told that he would not be permitted to bring B’nai Yisroel into Canaan. Moshe knows that soon, his mission will conclude. He has just buried his sister and his brother. He must feel incredibly mortal. Sensing his own mortality, he is more anxious and fearful of the risks and challenges that he and his people face. However, Moshe's fear  "of him" might not necessarily be directed at Og of Bashan.  We could understand “Oto” as “it”, fearful of "it"; as in the remainder of the process, the process of entry in Canaan. We could understand the “it”, as the remaining time Moshe has to complete his part of the mission or whatever else that may cause an elderly person anxiety about and fear for his children, grandchildren, and descendants.

                 Now that my wife and kids are in camp, and everyone is where they are supposed to be; at least as far, as I know, I sleep great. I don’t worry about my kids taking the car so late at night. I don’t worry about their running out to visit their friends. They are at camp with their friends.  However, I still find things to worry about, be anxious about, and sometimes fear for my children. Late last there was an earthquake in Southern California and there have been hundreds of aftershocks since then, and one aftershock even registered a 7.1 on the Richter scale. Any guesses regarding where our son has been (along with his unit from camp) this past week? That’s right. He has spent the week in L.A. I spoke to him before he boarded the plane and specifically told him to let me know when he arrives. I’m still waiting anxiously to hear from him even though I know that he and his group are perfectly safe. I guess being a parent means living with a certain amount of fear and anxiety.

Peace,

Rav Yitz

Ain't No Time To Hate, Barely Time To Wait; And What I Want To Know, Where Does The Time Go? ( Robert Hunter & Jerry Garcia - "Uncle John's Band")

Well, I sent my 16 year old off to Israel as part of her summer program this week. The house has been cleaned. My wife and two younger children are off at summer camp. The house is quiet and I finally took a huge cleansing breath appreciating the quiet at least for a moment. I am sure in a couple of weeks it will feel too quiet and I will begin missing my family. In the meantime I have had a chance to kind of catch up with what has been going on in the world. Certainly the tragedy surrounding the events in Dallas serves as a stark of last week’s Parsha, Korach, and the fact that at times it seems that American society is left standing at an abyss with some Americans being swallowed up by hate, or the tragic results of the expression of that hate. However earlier this week, I watched the memorial service for the slain Dallas policemen. I watched and listened as former President George Bush spoke eloquently and powerfully sounding like a statesman: "At our best, we know we have one country, one future, one destiny. We do not want the unity of grief, nor do we want the unity of fear. We want the unity of hope, affection and high purpose," I watched and listened as President Obama stood up and spoke eloquently and powerfully sounding like a statesman, reminding us that words without deeds are empty and that, ultimately, a change in attitude is best expressed by a change in behavior: "I've seen how inadequate words can be in bringing about lasting change. I've seen how inadequate my own words have been." Then I saw a quiet and subtle act, a quiet and sublet deed that reflected both men’s call for a coming together and focusing upon that which binds society as opposed to what divides it.  I was moved by a very subtle moment when former President Bush took the First Lady’s hand and held it.  

This Shabbat we read from Parsha Chukat. Chukat begins by telling us the Law for the Red Heifer. A Chuk is a statute for which there is no logical reason. Unlike Mitzvot which is a commandment, and for which reasons and rationale may abound in order for the Mitzvah to make sense, a Chuk is simply taken on faith. Unlike a Mishpat, which is a judgment that comes from a specific case/decision, a Chuk is seemly plucked out of the air and there is no thought given to decisions. The Chuk concerning the Red Heifer is that the individual Priest who prepares the mixture that will render the entire nation spiritually pure, will himself become impure from the mixture. However the Parsha continues the theme of Chukat following the statute of the Red Heifer. A brief narrative concerning the death of Miriam, the lack of water and B’nai Yisroel’ s resulting anxiety and lack of faith leads to the issuance of another Chuk. Moshe and Aaron don’t know what to do and God tells them: Kach et HaMateh v’Hakhaeil Et Ha’Edah Ata v’Aharon Achicha v’Dibartem El HaSela L’Eineihem V’Natan Meimav V’Hotzeitah Lahem Mayim Min HaSela V’Hishkita et HaEidah v’Et B’Iram – Hashem spoke to Moshe saying: Take the staff and gather together the assembly, you and Aaron your brother, and speak to the rock before their eyes that it shall give its waters. You shall bring forth for them water from the rock and give drink to the assembly and to their animals (Num. 20:8). This statute was directed at Moshe and Aaron. There was no apparent logic or reason for it. Why does Moshe need to take the rod if he has to speak to the rock to get the water? And when Moshe fails to heed the statute, he is punished without any mercy. He is forbidden to lead B’nai Yisroel into Eretz Canaan. The last time God issued such a directive to Moshe (back in the book of Exodus 17:6), Moshe was instructed to strike the rock. Now, without warning God has changed the way Moshe was to draw water from the rock. Now without warning of the punishment if Moshe fails to heed the directive, Moshe is unable to fulfill his mission and bring B’nai Yisroel into Eretz Canaan. The Parsha concludes with B’nai Yisroel defeating the Amorites and temporarily dwelling on the planes of Moav, on the Eastern side of the Jordan River.

            The Torah text offers a very simple explanation of Moshe’s sin and ensuing punishment. After striking the rock twice, water came out from the rock, and the assembly drank, God explains the reason for the harsh punishment. Ya’an Lo He’ehmantem Bi L’Hakdisheine L’Einei Bnai Yisroel Lachein Lo Taviu et HaKahal Hazeh el Ha’Aretz Asher Natati Lahem: Because you did not believe in Me to sanctify Me in the eyes of the Children of Israel, therefore you will not bring this congregation to the Land that I have given them (Num. 20:12). The most humble man who had the closest relationship to God, receives perhaps the most hurtful of punishments for a moment of weakness. However it seems that Moshe’s ultimate shortcoming was that he wasted an opportunity to teach this new generation, this generation that was not familiar with slavery, nor familiar with life in Egypt, nor directly experience the miracle of the Exodus. Moshe, the greatest teacher, prophet, and transmitter of law and theology missed a glaring opportunity to teach B’nai Yisroel. When such a person with vast amounts of power and responsibility miss a sacred opportunity to teach, to explain and create an opportunity for the common folk to draw closer to God, then we can understand the harshness of the punishment. While we may disagree, we can appreciate why God could no longer support Moshe as the leader to bring B’nai Yisroel into Eretz Canaan.

When Moshe hit the rock, he not only missed an opportunity to teach a fundamental lesson to this new generation that was coming of age in the Wilderness. By losing his temper, as justified as he may have been, by hitting the rock, he also diminished himself. No longer was he a statesman concerned about the welfare of the community during a moment of crisis. For a brief moment he became caught up in his own emotion. One of the pundits commented that after watching and listening to both President Bush and President Obama; the two candidates running for President, by comparison, seem small. His point is well taken, inspired leadership, greatness in leadership is about sanctifying moments in word and deed. Anything less than that diminishes the leader. Moshe found that out as he no longer had the zechut, the merit, to enter into the land. It seems that many in the United States electorate understand that as their vote will be about a choice against someone as opposed to a choice for someone.

Peace,

Rav Yitz

Ain't No Time To Hate, Barely Time To Wait, What I Want To Know, Where Does The Time Go (Robert Hunter & Jerry Garcia - "Uncle John's Band")

Like millions of people in North America, my family and I saw the news about Nine African Americans gunned down in the Charleston AME Church during a Bible study session. We watched the authorities arrest a 22 year old, misguided racist young man. We watched the news of his arraignment. Then we watched something truly amazing, some would even call it miraculous. South Carolina law permits victim’s statements in certain criminal court proceedings, a product of the victims’ rights movement of recent decades. While these statement don’t usually occur during something as mundane as a bond hearing; in this case, many of the victims’ families decided to exercise their right to make a statement.  Then something truly miraculous occurred. Family members of the victims said that they forgave Dylan Roof for the heinous racially motivated terrorist act that he perpetrated. They told him that hatred will never solve anything, they told him to repent, they prayed that God should have mercy upon his soul, and then they forgave him again.  These people, who have every right to be angry, refused to be consumed by anger. The family members of those murdered, many of whom remembered the murder of four African American girls a Little Rock Church more than 50 years ago, have every reason to hate White people. Yet they refused to be consumed by hatred. The congregation of the AME Church, who lost its Minister and 8 other Parishioners, who watched race riots occur in Baltimore and Ferguson; could have instigated a race riot in Charleston. Yet they refused to be consumed by the irrational raw emotions of laws caused by violent death. Rather, the congregants of AME Church along with many other churches both black and white, gathered together, held hands together, prayed together, remained calm together,  mourned together prayed for a better tomorrow based on racial tolerance together. As we watched this unfold over the past several days and Charleston became something very different than the stereotypical racist Southern city; it seemed that the lessons over the past fifty years, and the lessons of the past fifty weeks and the lessons of the past fifty days have been learned.

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. A brief narrative concerning the death of Miriam, the lack of water and B’nai Yisroel’s resulting anxiety and lack of faith leads to the issuance of another test of faith in the Wilderness. Moshe and Aaron don’t know what to do; so God tells them: Kach et HaMateh v’Hakhaeil Et Ha’Edah Ata v’Aharon Achicha v’Dibartem El HaSela L’Eineihem V’Natan Meimav V’Hotzeitah Lahem Mayim Min HaSela V’Hishkita et HaEidah v’Et B’Iram – Hashem spoke to Moshe saying: Take the staff and gather together the assembly, you and Aaron your brother, and speak to the rock before their eyes that it shall give its waters. You shall bring forth for them water from the rock and give drink to the assembly and to their animals (Num. 20:8). Instead of following instructions, Moshe succumbed to his anger and hit the rock with his staff. Indeed water came out, the people drank, but Moshe and Aharon were punished. Aharon died and Moshe learned that he would not be able to enter into Eretz Canaan. As B’nai Yisroel resumes its wandering, they are attacked by Amalek. As a result, B’nai Yisroel are force 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.

After the decree of the Law of the Red Heifer, the Torah begins a new narrative, a narrative about Miriam’s death, a lack of water, B’nai Yisroel’s complaint and God’s response. Rashi comments on the first Pasuk of Chapter 20.  Eidah Shleim – the congregation is complete (whole). Sh’Kavar Meitu Metai Midbar, V’Ilu Parsho L’Chayim (Tanchuma) – All those of the generation that left Egypt that was supposed to die have died in the wilderness, and all those who are alive at this point are supposed to enter into Eretz Canaan.  From this point on, the Torah records the final year of B’nai’ Yisroel’s time in the wilderness.  So 38 years have transpired from the first chapter of the Parsha to the second chapter of the Parsha. Yet in 38 years, a generation that didn’t really know slavery, which only knew that God provided food and water, a generation that didn’t have do anything except learn Moshe’s Torah begin to sound like their parents and perhaps their grandparents. Yes Moshe disobeys God by hitting the rock rather than talk to the rock. However Moshe frustration might have been a result of the fact that he expected this generation to know better, to have more faith in God, more trust in God, more of sense of purpose in terms of its relationship with God.  Sadly, after thirty eight years, our ancestors, this time, a generation born to freedom, still had work to do Vis a Vis its relationship to God. Yes they came a long way since their parents were slaves, but they still had a long way to go in terms of trust in God, faith in God, and a confidence that Hashem would not abandons his chosen people.

While Judaism doesn’t believe in Original Sin, there is no questions that the Talmudic Sages look at the events of the Golden Calf, and the events of the Spies, as the Original Sin of the a generation that Judaism will always struggle with. Both of these sins were results of its lack of faith in Hashem, a lack of trust in Hashem, and an inability to appreciate that inherent to a covenant with Hashem is a sense of partnership. Historians of the United States suggest that slavery was America’s original sin. Each American generation is forced to deal with this sin, and deal with racism. Some generations take a step back and regress, but some move society forward. All too often we witness a regression which reminds us that our soul has within it certain very base, mundane qualities. However there are other times when we witness a step forward, and we are reminded that within our soul is something divine and holy, something that inspires to strive for sanctity and holiness.

Peace

Rav Yitz

One Step Done and Another Begun (Robert Hunter & Jerry Garcia - "New Speedway Boogie)

Our children finally completed the school year. Our 13 year old daughter just graduated from 8^th grade. All week, we have been purchasing clothing, toiletries and sundry camp items in order to get our three adolescent children packed and ready for camp. For the past week our 13 year old has been studying for a few final exams and focusing on a strong academic finish. When we have offered to help her to label clothing and help her pack for camp, well let’s just say she had difficulty focusing upon both preparing for final exams and packing.  Needless to say, the final 24-36 hours prior to her departure for camp, was filled with high drama and tension because she insisted that she knew what was required in order to pack for camp, she insisted that she knew how to label and pack for camp, and that she did not want any help.  While I thought that this growing sense of independence was commendable, I just about blew a gasket when I would see her watching something stupid on TV or wasting time on the computer instead of focusing upon the task at hand. Yes, our daughter might have graduated from 8^th grade, but she just starting the process of growing up. She has a long way to go. Yet, she has taken a first step.

This Shabbat we read from Parsha Chukkat. God gives Moshe the Law of the Red Heifer. Miriam dies. The well that provided water for Bnai Yisroel due to her merit, dried up. Moshe and Aharon have the unfortunate incident of asking God for water, striking the rock rather than speaking to the rock and then are told that neither will enter into Eretz Canaan. The people get water. Bnai Yisroel fights Edom and wins. Aharon dies, and his son replaces him as Kohen Gadol. Amalek attacks and Bnai Yisroel fights back and wins. Bnai Yisroel complains about the fact that they have to take another detour and food seems scarce. God gets angry and punishes them with fiery serpents. Bnai Yisroel pleads for forgiveness. They travel some more and arrive at the border of the Amorites and the Moabites.  Bnai Yisroel asks Sihon, Amorite King, permission to pass through his land. He refuses and instead chooses to fight Bnai Yisroel. Bnai Yisroel fights and beats King Sihon and his Amorite army.  The parsha concludes with Bnai Yisroel encamped on the Plains of Moab on the eastern side of the Jordan River opposite Jericho. 

Yes, a lot things occur in this Parsha, however it is important to realize that nearly 38 years passed between the start of the Parsha, and the conclusion of the Parsha.  Somewhere in the Parsha, those born in the wilderness, or those that were very young at the time of Yetziat Mitzrayim, reached adulthood, they developed physically, they developed emotionally, and they developed spiritually. This generation’s growth and development spiritually is not a straight line gradually going up at a 20 degree angle. There are stops and starts, there are moments of growth, there are moments of regression and there are moment of plateauing.  Yet it is Parsha Chukkat which contains within it a transition of nearly forty years, a period of time in which a generation grew up.  However there is one small narrative that occurs which serves as the first indication that this generation is growing up, graduating. No it is not too terribly a large accomplishment but it is the first step.  Miriam had died, the incident with the water and the rock had occurred. Clearly there was a transition of leadership that was in process. Aharon just died and his son Elazar had just been anointed Kohen Gadol.  Bnai Yisroel weeps and mourns for Aharon.  Then the Canaanite king of Arad attacks Israel and takes a captive. At this point we are told that Vayidar Yisroel Neder L’Adoshem, VaYomer Im Noton Titen Et Ha’Am HaZeh B’Yadi, VHaChaRaMti Et Areihem – If You will deliver this people into my hand, I will consecrate their cities.” (Num21:2)  God listens, and delivers the enemy into Israel’s hand. Israel consecrates the cities to God.  There is no complaining. There is no whining. There is only an expression of faith during an anxious moment, and “if, then” vow. For the first time, Bnai Yisroel acts as one people, hence the use of the singular rather than the plural. For the first time, Bnai Yisroel appeals to God directly. For the first time, Bnai Yisroel doesn’t expect something for nothing, rather they are willing to do something in return - VHaChaRaMti et Areihem, I will consecrate their cities. Certainly, they still have some spiritual growing up to do, but this was their first step towards being a people of spiritual maturity and faith.

               

An 8^th graduation is not a very big deal as far as graduations go. As parents our “graduation bar” has been set a little higher: graduation from college/university, and hopefully graduate school.  However, as our daughter walked across the stage to receive her “diploma”, I smiled proudly knowing that I just saw her take her first steps towards intellectual maturity and emotional maturity. Yes there will be some regression; there will be stops and starts, and perhaps resting upon a plateau or two.  However, both she and I understood the significance of the small and seemingly insignificant first step. She understood that she took the smallest steps towards independence and growing up.  

Peace,

Rav Yitz