History's Page Will Be Neatly Carved In Stone ( John Barlow & Bob Weir- "Throwing Stones")

It’s not every week where we get to watch history made and unmade. For all the soccer (football) fans, history was made when France won the world cup led by a teenager. That hasn’t happened since the legendary Pele led his team to a World Cup victory while he was a teenager. History was also unmade as the President did his level best to undo a seventy-year relationship with Europe, explicitly commenting historical allies including Canada, Germany, England and NATO, the EU, should be considered foes. History was also unmade as the President did his level best to befriend a government, a type of leadership, and a country that, in the aftermath of WWII, gave the world an Iron Curtain, attempted to give nuclear missiles to Cuba, brought legitimacy to North Korea, Chairman Mao’s China, Assad’s Syria, as well as a rise in cyber warfare in places that have democratic elections. As remarkable uplifting as it was to watch history made; it was equally disconcerting and deflating watching history being unmade. I was raised to believe that History could be considered something sacred, something holy. It is something to be learned. It is something that connects the present to the past. It allows us to chart a path to a better future. So I was absolutely aghast when I saw a leader behave in a manner that was completely bereft of a sense of history, and acknowledgment of belonging to a rich tradition, of belonging to an organization that predecessors helped to create. Perhaps even more troubling is that without a sense of history, a person could legitimately believe that until showing up, nothing preceded his/her arrival, and nothing of value will probably follow. That attitude is completely at odds with a person who reveres history and that attitude is completely at odds with Torah, Judaism and Moshe Rabbeinu.

This week’s Parsha is Devarim, which is the first Parsha 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, as was presented in the Books of Exodus, Leviticus, and Numbers. This is quite different from the Moshe we have seen. Until now he spoke as a prophet. God spoke to him and he spoke to B'nai Yisroel. Now Moshe displays a certain amount of freedom as he shares past experience from his perspective. Parsha Devarim is the introductory Parsha to Moshe’s formal teaching of the Torah to this new generation. Moshe begins with a history lesson beginning with the most recent events and working backward to the Exodus. Moshe Rabeinu, now only a few weeks from the moment of his death, imparts his teaching and his wisdom upon B’nai Yisroel like a dying grandparent or parent would to his/her children.  This re-telling or repetition of history and laws to a new generation inspired the Talmudic Sages to call Sefer Devarim (The Book of Words- Deuteronomy) the Mishnah Torah or the repetition of the Torah.

Both the Parsha and the Book of Devarim begin with a narrative statement.  Eilah HaDevarim Asher Diber Moshe El B’nai Yisroel B’Eiver Yarden-These is the words that Moshe Spoke to all Israel, on the other side of the Jordan…(Deut. 1:1) For the next 5 verses, the Torah’s text is in the third person narrative form in which a time and place are clarified. Finally, beginning with verse 6, the third person narrative shifts to Moshe’s words.  What follows in Moshe's teaching and Moshe’s repetition of the Torah embodies tradition. Moshe’s teaching and his repetition of the Torah, exemplifies every parent’s responsibility to strengthen the child’s connection to Judaism, to Torah, and to God. Why do we need to be told that for five verses, Moses’ words will be arriving shortly? Since there are no wasted words in the Torah, why don’t the words Eilah Devarim appear immediately before Moshe begins speaking? The Or HaChaim, Chaim Ibn Attar (1696-1743), was a leading Moroccan Rabbinic Commentator of his day, explained that the word Eilah implies “only” and is therefore restrictive and separates that which came before from that which follows. The words that came before this are God’s the words that follow this Eilah are Moshe’s and are of his own volition.  Citing the Talmud in Tractate Megillah 31, we are reminded that Moshe personally recorded the curses and admonitions in this book and even the legislation which he repeats he does so voluntarily; not because he was commanded to do so.  The first five narrative verses clarify time and space as Moshe’s words are about to follow because we might conclude that just as Moshe felt free to say what he wants here in Devarim, he might have felt free to say what he wanted in the previous books of the Torah. “Only these words” that Moshe spoke of his own volition.

The Book of Devarim will remind us that Moshe Rabeinu was an incredibly humble man. There was none more humble. Here was Moshe Rabbeinu, the elder statesman, the individual that unquestionably had the closes relationship with God, a leader of a people for more than forty years. He had every reason to believe that there was no narrative before he came upon the scene. He has every reason to not care what happens after he is gone since he is prohibited from entering into the land. However by taking on the role of the transmitter, Eilah HaDevarim Asher Dibeir Moshe – “These are the words that Moshe spoke” and was astute enough to write down, Moshe understood his place in History. He understood what it meant to make history, and to do so, inspire people to continue transmitting his message, his words long after he was gone. After watching certain leaders unmake history, fail to understand his place in history; I realize that those leaders don’t have words that inspire a message worth transmitting to future generations.

Peace,

Rav Yitz

Dawn Is Breaking Everywhere; Light A Candle, Curse The Glare (Robert Hunter & Jerry Garcia "Touch of Grey)

          Discussion around our dinner table this week focused on our daughters’ lamenting about all the studying they needed to do to prepare for their final exams. For discussions of this nature, I usually remain quiet. Usually, my lack of a response annoys my wife or my daughters. If pushed enough I will look up and smile and say that rather than complaining about the task before them, they should use their energy to do the work. Then I try to change the subject to current events, to the world outside our home, and our children’s complaints about school. So before I could actually change the subject, both of our daughters began talking about Roseanne Barr, her twitter comment, ABC’s response, and just exactly who is Valerie Jarret. I told them who Valerie Jarret is. They took out their phones to show us and to read to us the racially offensive tweet that Roseanne Barr sent. We discussed the fact that the “Roseanne”, Barr’s highly rated sitcom was canceled within three hours of the tweet. I asked them what they thought of Roseanne’s apology, the President’s and the White House’s silence on the issue, and the fact that even Sean Hannity thought the comments were racist, abhorrent, and that The Roseanne show should have been canceled. I was curious what our kids thought about the comments, the ABC response, and what would allow a public persona with so much to lose to suspend judgment, or civic decency even for a moment, and make such a statement on social media?

This week we read the third Parsha from The Book of Numbers, Parsha Be’Halotcha. In the previous two parshiot: Bemidbar and Naso, B’nai Yisroel takes a census and prepares for its upcoming journey from Sinai to Eretz Canaan. This week, the final preparations are ordered and executed and the departure from Sinai begins. Aaron, Moshe’s brother, and the Kohen Gadol, lights the lamp for the Mishkan, the entire Levite tribe is purified, offerings made and their service for maintenance of the Mishkan begins. Final instructions for observing Pesach under these new conditions, (they were not leaving Egypt anymore nor had they arrived in the land) were offered, including the case of coming into contact with the deceased and becoming spiritually impure. The narrative tells us the manner in which B’nai Yisroel traveled: sheltered by a cloud during the day and protected by a pillar of fire at night. Then the complaining begins. They complain about the Mannah. They complain about the food. They complain about Moshe’s leadership. Moshe’s sister complains about his wife.

The first few verses, from which the Parsha gets its name Be’Halotcha seem rather disconnected from the rest of the narrative. Rather, these first few verses seem more connected to the previous Parsha that discussed the various responsibilities of each Levi family and gifts brought by the twelve tribal princes. Left out of last week’s Parsha is the specific role of Aaron and his family.  So Aaron is given the job to light the Menorah, the Neir Tamid, the eternal light, every day.  Visually, it appears that Aaron turns on the lights of the Mishkan, the mobile worship station that was central to B’nai Yisroel’s social organization and theological understanding. Imagine the boss arriving so early that he/she turns on the lights every morning. According to the Talmud in Menachot 88, Aaron didn’t just light the Menorah, he had to clean the seven lamps out every morning prior to lighting the lamps. He would have to lean it over to clean it and the stand the Menorah back up prior to lighting. Every morning, cleaning the lamp and lighting the lamp was the first activity.  So it is interesting to note the word that the Torah uses to describe this process. Normally, the Hebrew word for “kindling a light” or “lighting a lamp” is LeHadlik.  On Shabbat, and on Holidays, when candles are lit the blessing uses the word Le’Hadlik Neir – kindling the lights. So why does the Torah use Be’Halotcha – literally “when you raise the lamps”? The Or HaChaim, the 18th-century Moroccan commentator, explains that the process of removing the lamps, cleaning them out, re-assembling the lamps upon the main stem, putting the lamp back to an upright position and finally lighting it is tantamount to building a new Menorah every day.  Six branches three on either side of the trunk bent towards the middle flame were lit every day reminding Aaron and all who entered into the Mishkan that there was one source of spiritual light. Perhaps that entire process, the awareness which occurred on an everyday basis, was much more than striking a match and lighting a wick. Instead Aaron became aware that everything he did on a daily basis was really about elevating his soul.

Over the course of several dinners this week, we came back to the Roseanne comments, the fallout and the question I asked regarding why do we think a public persona with so much at risk (a television show and millions of dollars) could possibly think it was all right to say. Our daughters said that over the past couple of years, it seems that leaders, whether in business, entertainment or even the politics have been saying and doing incredibly inappropriate things. They also thought that social media has made it so much easier for people to share unfiltered thoughts. Finally, they felt that leaders, leaders in the community, in business and even the country set the tone. If a leader doesn’t do the hard work of filtering their words, doing their work, cleaning their “house”, then the light they reflect will enlighten no one but rather cast a pall upon society.  Then our daughter’s reminded me that the next time they complain about all their work and studying for finals, that I should at least express a little empathy before I tell them to toughen up, buckle down, work hard and do your best.

Peace,

Rav Yitz

Come Wash The Night Time Clean (John Barlow & Bob Weir - "Cassidy")

          Typically, at this time of year, we focus on cleaning our house as part of our family’s Pesach preparations. Each child is expected to go through their respective closets and drawers and begin purging, eliminating clothes that don’t fit, any trash that didn’t get into a trash can on the initial attempt, as any crumbs that may have found their way upstairs into their bedrooms. The Pesach/Spring cleaning forces each of us to simplify and lighten our footprint. Lately, we have noticed that our attention upon “cleaning house” has expanded to another house and another resident who has been engaged in house cleaning. While he probably isn’t preparing for Pesach, the President has been "cleaning house" as well. Since Purim, the U.S. Ambassador to Mexico resigned, White House Communications Director Hope Hicks resigned, National Economic Council Director Gary Cohen left the White House because of his disagreement with the President over tariffs, the President’s personal aid John McEntee was fired, Secretary of State Rex Tillerson was fired, and FBI Deputy Director Andrew McCabe was fired.  I know that we haven’t finished cleaning for Pesach. When the President commented that he was close to having the Cabinet that he has always wanted; it seems that he isn’t finished cleaning for Pesach either. Lucky for him, there is still time to for him to clean before Pesach. Yet there is a huge difference between cleaning for Pesach, and “cleaning house”.   

This week’s Parsha is Tzav. It is also Shabbat HaGadol, the Shabbat that immediately precedes Chag HaPesach, the Passover Holyday. Like last week’s Parsha, Parsha Tzav focuses upon Korbonot (offerings). While last week we read of God’s commanding Moshe to teach the laws of Korbonot (Offerings) to B’nei Yisroel, this week we read of God commanding Moshe to teach the laws of Korbonot (Offerings) to Aaron and his sons. The Parshah concludes with instructions for Aaron and his sons to remain outside of the camp for seven days. These are the seven days required for spiritual and to some degree, physical preparation. The Priests must remain outside of the camp because they are in the process of purifying themselves for this extremely sacred and vital position, Kohen Gadol.

Besides Moshe, the Kohen Gadol was the most vital role within Israelite society. It was the Kohen Gadol that served as a vehicle for the common person to draw closer to God. When the common person or the king needed to atone, they would bring a sacrifice to God. However, it was the Priest that had to check for blemishes. It was the priest that had to slaughter the animal in a very precise way. It was the priest that had to sprinkle the blood.  Later on, it was the priest who became the “spiritual advisor” to the king. Unlike any other position, the priesthood was based upon lineage and was promised by God to Aaron for eternity (or as long as there was a Temple). Yet as important as this was for the welfare of B’nai Yisroel’s relationship to God, the Priest was eternally reminded of the importance of humility within a leader. V’hotzi et a Hadeshen el Michutz La’Machaneh el Makom Tahor-“and he shall bring the ashes to the outside of the camp, to a pure place (Lev 6:4).” The Kohen (the Priest) is, arguably, the most important position within the community, and he has to shlep the ashes out from the Mishkan. What’s even more amazing is what the Talmudic tractate Yoma teaches. The Talmud explains that the priests were so anxious to take out the ashes that a lottery system had to be introduced to pacify all those who wanted this “honor”. Anyone could have been commanded to take out the ashes. Why the Kohanim (the Priests)? Like all other aspects of the sacrificial process, the priests’ sole concern was the Temple and everything about the Temple. No task was below the priest. No aspect of the Temple remained untouched or unaffected by the Priest. The Sefer HaChinuch, a 13th-century work enumerating and explaining all 613 Mitzvot explains that Terumat HaDeshen is a positive commandment. The priest removes these ashes daily, and in doing so, he is enhancing the Mizbeach (the altar) and beautifying it to the best of his ability. Rashi adds that the priest would wear old clothes and nice his daily Priestly Vestments or his Holiday Vestments to do this type of menial work. All agree that the Kohen was never thought to be too important for such a lowly task.

So what can we learn from Parsha Tzav, and the Priest’s most menial of tasks? First, we learn just how vital it is for leadership, of any kind, to roll up its shirtsleeves and do some of the dirty work. After all, if leadership is unwilling to “to get dirty” for a greater purpose, then the purpose must not so great. Also if the leadership is unwilling “to get dirty”, why should anyone else “get dirty”? Effective leadership is not only about convincing others to act; it is about one’s observance of the same rule. No matter how important we think we are, we always should be reminded to take out the ashes. We need humility in order to remind us of where we fit in, and who we are. Possessing this humility gives us credibility when dealing with anyone. Possessing this humility reminds us of how we should treat others as well as how we wish to be treated. By participating in the preparations, by cleaning up and throwing out the garbage; we remind ourselves that Judaism is about the individual fitting into the community. Hopefully, my kids will begin to appreciate the importance of throwing out the garbage.

Peace & Chag Kasher v’ Sameach,

Rav Yitz

When You Have Done Your Best And Even More Is Asked Of You; Fate Will Decide The Rest (Robert Hunter & Jerry Garcia)

Every so often, someone in our home becomes keenly aware of the cultural differences between growing up in Toronto and growing up in New Jersey or California. Most of the time these cultural differences are cute little idiosyncrasies. Once in a while, they are enormous cultural clashes that leave us feeling as if we are caught between the proverbial “rock and a hard place”.  Such a cultural clash occurred this week as our 17 year old took her standardized tests that are required by most universities and colleges in the U.S. Such standardized tests are not required by any school that we are aware of in Ontario. These standardized tests have been a part of the U.S. educational fabric since the 1920’s. Indeed, they are a rite of passage. Not some rite of passage based upon symbolic ritual, but a rite of passage that, from the person going through it, can make or break dreams of acceptance into a desired college or university. Growing up with the standardized test as part of the High School experience, high school offer programs to help students prepare and guidance counselors offer students coping mechanisms to help them deal with the stress, and students, if they can afford it, take a course and learn how to take the test. However, as I reminded our daughter, just as my parents reminded me, that standardized tests are not a measure of the content of one’s character nor are these tests an indication of whether the person is a kind, decent, mentsche.   

This week’s Torah portion is VaYigash.  The confrontation between Yosef and his brothers is about to occur. The Parshah begins with Yehudah approaching his brother Yosef, whom he does not recognize, and pleads for Benjamin’s freedom.  Yosef reveals his identity, and the brothers hug and kiss each other. They cry and they forgive each other. Yosef asks about his father’s welfare. The brother’s return to their father, Yaakov, and tell him that Yosef is alive. The brothers add that everyone, the entire clan, should go down to Egypt. So this clan, including Jacob, the brothers, their wives, and children, heads down to Egypt. Yaakov meets Pharaoh. Yosef’s family is given a parcel of land outside of Egypt in a place called Goshen, where they can tend to their flocks. Yaakov is reunited with his beloved Yosef in the land of Goshen.

For the ChaZaL, the Sages of Blessed Memory, the Sages of the Talmud, the confrontation between Yosef, the second most powerful man in Egypt, and Yehudah, the leader of Yaakov’s sons; the confrontation is much more than just two brothers meeting up after a couple of decades. For ChaZaL, the word VaYiGaSh refers to Yehudah girding himself for war. Remember, Yehudah does not yet know the identity of the man standing before him. For all Yehudah knows, this man, who looks Egyptian, dresses Egyptian and speaks Egyptian embodies the most powerful empire and the most dominant culture in the world. However, according to the Or HaChayim that is not the plain meaning of the word. The Or HaChayim explains that if Yehudah was “girding himself for war” then he would not have spoken so respectfully and politely to Yosef: Bi Adoni “if it pleases my lord”. Nor would Yehudah be concerned with antagonizing Yosef’s anger. Instead,  Yehudah’s approaches  Egypt’s second in command not girded for war but confidently approaches bypassing guards and advisors and manages to speak quietly and privately into the minister’s ear. Make no mistake, when Yehudah tells the minister that he is just like Pharaoh when he speaks truth to power, Yehudah does it in a whisper, privately, without causing embarrassment to second most powerful man in the Egyptian empire.Yehudah’s approach to Joseph was based on several factors. First, he felt a deep sense of responsibility for his brother Benjamin. Second, he felt a deep sense of responsibility and commitment to his father. Third, he felt a deep sense of respect for the power and authority of the man standing before him and what that man represented.  As a result, Yehudah had to project the perfect blend of strength and humility. He had to speak politely yet forcefully. Most of all he had to make sure that he wouldn’t embarrass the second most powerful man in the Egyptian empire. Only after this confrontation was Yosef able to reveal himself, and his character to the brothers.  Only then could he reveal the fact that he had no desire for retribution, no animosity but rather only joy, relief, and concern.

Character is revealed in a myriad of ways, but a standardized test is not one of them.  Rather character might be revealed by speaking forcefully without demeaning or embarrassing the other. Character might be revealed by showing forgiveness. Indeed, the tension and the confrontation between Yehuda and Yosef, perceived by the Sages to foreshadow the mystical tension between Israel and Egypt, quickly dissipated once Yosef revealed his identity. Only by revealing his identity and making himself vulnerable; was Joseph able to show the content of his character, the contentment in his soul rather than a desire for retribution. As I picked up our daughter from that very difficult day, I explained to her that just by sitting for the exam; college admissions people learned more about her as a person than some score. Buoyed by the experience and knowledge that she could get through it; she already wanted to know the next opportunity to write the test just in case her scores were not satisfactory enough.

Peace,

Rav Yitz

Tonight I Would Be Thankful Lord, For Any Dreams At All (Robert Hunter & Jerry Garcia - "Mission in the Rain")

It is Thanksgiving this week in the United States. My parents, in particular my mother, adamantly believes in the importance of going around the table so that each person can share for what they are thankful. My mother begins this moment of sharing, and because I never seat near her; I have some time to think about what to say. I always struggle with trying not to sound trite even though that for which I am most thankful  seems to me to sound the most trite: family, children, my wife, or  sharing this day with my parents. However earlier this week, I attended two funerals. One funeral was for a member of my shul who was a Holocaust survivor, lived to be in his late 80’s, and died of pancreatic cancer. He leaves a wife, a daughter, son-in-law, three grandchildren, and numerous friends and people who held in high regard and with the utmost respect.   Unfortunately he also buried his son many years ago. The daughter, son-in-law, and three grandchildren all spoke. The second funeral I watched over the internet was for Ezra Schwartz, the 18 year old Sharon, Massachusetts native, who was studying in Israel and was murdered by a Palestinian terrorist in Gush Etzion last Friday. I listened to the father speak and heard the sister speak. During the course of each funeral, during the course of each speaker, with Thanksgiving looming, I was in awe. As pained and distraught as these speakers must have been, there was no bitterness, nor anger. There was sadness, a deep, deep sorrow but there was also something else. Each eulogy, whether for the Holocaust survivor, or the 18 year old American student learning in Israel during his gap year, sent an incredibly powerful message, a message of Thanksgiving. Each eulogy made it clear that for all who had been touched by these two men, lives had been better off. Each man touched the lives of many others whether through laughter, friendship, deed, or inspiration, each man lived their lives as if to send a message. One made sure to send a message to Nazis, one sent a message to terrorist, and both sent a message to their respective Jewish communities and to God.

This week we read from Parsha VaYishlach. We read Yaakov’s preparation for the reunion with his brother Esav. We read about Yaakov’s wrestling match. 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 Hivvites. 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 and 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 descendants and the princes of Edom.

                The Parsha begins with Yaakov in a state of fear and anxiety prior to the anticipated meeting with his broth Esav.  Thirty four years before, Yaakov fled for his life as Esav threatened to kill him.  Now, after receiving the command from God to return to his father’s homeland, to Eretz Canaan, Yaakov knows that seeing Esav is inevitable and a confrontation seems most likely. VaYishlach Yaakov  Malachim Lefanav El Esav Achiv Artza Seir Sdeh Edom - Then Jacob sent messengers ahead of him to Esav his brother to the land of Seir, the field of Edom (32:4). The Midrash criticizes Jacob for returning to Canaan by way of Seir and Esav’s territory and even worse, sending messenger to seek Esav out in order to deliver the message. “Rav Huna applied the verse: ‘He that passes by and meddles with strife not his own is like one that takes a dog by the ears.’ Said the Holy One Blessed Be He: ‘He was going his own way, and you dispatch a delegation to him saying: ‘Thus said your servant Jacob’?! (Breishit Rabbah 75:2). Clearly afraid of what Esav might do, Yaakov sends messenger in an attempt to placate his brother. From RaMBaN’s perspective, he agrees with the critical Midrash that Yaakov should not have placated Esav.  However when R’Yehuda HaNasi, the famed leader of the Jewish people in the 2^nd Century CE, editor of the Mishna and his people’s representative to the Roman Emperor Antonius is asked by his servant why he debases himself before the Emperor by sending messengers and addressing the Emperor as My Lord; R’ Yehuda HaNasi responded: What, am I better than my forefather: did not Jacob say: ‘Thus said my servant Jacob’. R’Yehuda HaNasi advocates diplomatic discretion in addressing authority preferring to forego illusive honors in order to achieve practical ends (Nechama Lebowitz:  p. 348). R’Yehuda HaNasi, perhaps the most powerful Rabbi in his day, was secure enough with himself, comfortable enough with himself that other would neither define him nor could possible diminish him. Only he could define himself. Only he could diminish himself because he had a powerful sense of self and with that, he was incredibly humble. Moshe Rabeinu, whom the Torah describes as the greatest Prophet, is also described as exceedingly humble. 

                Both the men whose funeral I attended and who were so beautifully and meaningfully eulogized sent powerful messages with the way they lived their lives. Their message was clearly heard by their respective friends, families and all who knew them. It’s too bad that the message was neither heard by the Palestinian terrorists, the Nazis, and those bent on destroying the Jewish people. Both men lived their lives in the light, appealing to the goodness and holiness of the soul, and inspired others to live their lives with humility and the moral integrity of their faith, and respect for all of God’s creation. Perhaps knowing people like this, being touched by people like this, being inspired by people like this is reason enough to be thankful on Thanksgiving.

Peace,
Rav Yitz