Light The Song With Sense And Color; Hold Away Despair (Robert Hunter & Jerry Garcia - "Terrapin Station")

           Eighty-one years ago, a leader of a democratic nation, while under attack from a  strong fascist country bent on conquering his small nation, risked his life to travel to Washington D.C. in order to speak before a joint session of Congress. Winston Churchill arrived in Washington D.C. on December 26, 1941, and stated his case that while the English had courage, will, and determination to fight but they needed weapons and financial support to withstand the Nazi onslaught. Now eighty-one years later, on the first day of winter, the day with the least amount of light, during Chanukkah, The Festival of Lights, another leader from a democratic country fighting for its very life against a larger country bent on its destruction, has arrived in Washington D.C. to speak before a joint session of Congress. Vladimir Zelenskyy spoke of his nation’s indomitable spirit, will and determination. He reminded all of North America, that his nation is a beacon of light against the dark forces of fascism, terrorism, and authoritarianism of a large nation bent on destroying his nation. While his nation’s energy infrastructure continues to be bombed by Russia, President Zelenskyy reminded us that the candle of his faith still requires the help of more weapons and financial support in order to insure that the light of his nation continues to burn brightly and defeat Russia.

          This Shabbat, we read from Parsha Mikeitz. This Parsha is always read during Chanukah. While the Parsha has no explicit relationship to Chanukah, also known as Chag Urim “The Festival of Lights”; the implicit relationship is quite powerful. The Parsha begins with Yosef hurriedly brought from the dungeon to meet Pharaoh after Pharaoh is troubled by two seemingly different dreams. Yosef, he has been told, is able to interpret dreams. So Yosef begins to interpret but not before he credits his gift as coming from Hashem. Yosef not only interprets the dreams he offers solutions for Pharaoh. As a result, Pharaoh appoints Yosef as Viceroy, the second most powerful man in Egypt and perhaps the Second most powerful man in the world. While managing an economic program to ensure Egypt’s survival during the seven years of famine as foretold in Pharaoh’s dream, Yosef made sure to build up storehouses with grain.  However, the famine affected the whole region including Canaan and Yosef’s father, Jacob and Yosef’s brothers. Eventually, Yosef’s brothers head down to Egypt in order to buy food. Joseph recognizes them, but they do not recognize him. Wanting to see his youngest brother Benjamin and his father Yaakov, Joseph arranges for the brothers to return home. One brother must remain in Egypt. Then, in order to redeem their brother, all the brothers including Benjamin must return to Egypt. After that, Joseph frames Benjamin, keeping him in Egypt. The Parsha concludes with the brothers returning to their father and conveying what happened to Benjamin.

            We can understand the concept of darkness both figuratively and literally; physically, intellectually, or even spiritually. Of course, we can understand the concept of light in the same way. VaYehi VaBoker VaTipaem Rucho – and it was morning; His spirit was agitated, VaYishlach VaYikra et Kol Chartumei Mitzrayim V’Et Kol Chochmeha – so he sent and summoned all the magicians of Egypt and all its wise men (Gen. 41:8). Pharaoh had the dream about the seven cows and the seven ears of corn. Why do we need to know that it was the morning after his dream? How bad could the dreams be? Based on the Torah, Pharaoh slept through the night. Granted he didn’t sleep well. After all, we are told that in the morning, his spirit was agitated. In a sense, his spirit was still “in the dark” even though the morning light was upon him. He brings Yosef out of the dungeon, a place of physical darkness. However, Yosef, because of his relationship with Hashem, is the embodiment of light. Pharaoh asks the Egyptian Magicians and the Egyptian wise men, symbols of intellectual and spiritual light, to interpret the dream; to cast light upon Pharaoh’s troubled/darkened spirit. They are unable to bring light or offer a solution. However, Yosef, the embodiment of Hashem’s light, is capable of casting light upon Pharaoh’s darkness. To Pharaoh’s credit; his fear is not directed at Yosef. Instead, Pharaoh’s fear is directed at the ramifications of famine upon Egypt and how a famine would affect his authority.  Even though Yosef conceals his identity from his brothers, he remains in the darkness so to speak while his brothers are unable to conceal their identity from him.  Yosef is the embodiment of spiritual and physical light as he always knows what is happening and what will happen.  Despite Yosef being in a pit, and in a dungeon, Yosef is light. He is able to transmit his light, his knowledge, and his spiritual strength to those around him without being diminished; much like a candle transmits a flame to another candle. 

          After listening to the inspired words of President Zelenskyy, and re-reading the words of Winston Churchill, one couldn’t help but be aware of each leader speedily leaving the darkness of their respective battlefields just as Yosef left the darkness of his prison. In a sense, each shared a vision. Yosef explained and shared with Pharaoh, the meaning of Pharaoh’s vision. Churchill shared his vision about the requirements for fighting against the darkness of a tyrannical authoritarian force from the east. Zelenskyy shared his vision about the requirement for fighting against the darkness of a tyrannical authoritarian force from the east. Indeed, during the darkest times, there are moments when we see individuals provide a source of light for the rest of the world.

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. 

His Job Is To Shed Light, And Not To Master (Robert Hunter & Jerry Garcia -"Lady With the Fan/Terrapin Station"

There has been a strange sort of energy in our home over the last few days and it has grown progressively stronger. Each and every morning and again, each and every evening, our son has been giving us two countdowns. One countdown is in preparation for Chanukah which began on Tuesday night and will culminate on next Tuesday night when the entire Chanukiya is all aglow.  The second countdown is in preparation for winter vacation. However as I listen to this countdown,  I have sensed that there is something more to it than just the anticipation of Chanukah or the anticipation of winter break.  Hidden within that countdown and anticipation is a sense of physical fatigue, a spiritual weariness with the mundane the mundane, and a sense of needing a spark. In a sense, all of our children, like the candles that get lit, burn brightly for a brief time, eventually begin to diminish and ultimately extinguish. Our kids are just burnt out. The countdown is a desire to have a spark rekindle their physical and spiritual energy.

This Shabbat we read from Parsha Mikeitz. It is also the Parsha that is always corresponds to Chanukah. Despite the fact that there is no explicit mention of Chanukah in the Parsha, there are several ideas, and themes that implicitly hint at the fact that Parsha Mikeitz and Chanukah are connected. 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 this gift, 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. He becomes responsible for preparing Egypt for the famine that will occur. When the famine struck Egypt, it also affected Canaan where Yosef’s brothers and father lived. They go down to Egypt seeking relief. Yosef recognizes them, but he does not reveal his identity. Rather he tests their moral growth; he purposefully frames the youngest brother, Benjamin in order to determine whether the brothers would finally protect one of their own. After many years in prison, Yosef finally has the opportunity to exhibit the moral growth of his character, and can evaluate the moral character of others. This Parsha demonstrates the effect that his moral character has upon others.

Chanukah is otherwise known as the Chag Urim, the Festival of Lights. The Parsha begins with Yosef in the darkness of prison, waiting and hoping that he will be released.  Finally two years after he interpreted the dream of Pharoah’s Wine Steward, word gets to Pharaoh that there is someone who can interpret dreams. Very quickly and almost suddenly, Yosef is  VaYaritzuhu Min HaBor  rushed from the dungeon (pit) changed his clothes, shaved, and brought before Pharaoh (Gen41:14-15). A pit, or a dungeon is usually thought of a place with very little if any light. Now Yosef has been brought into the light.  Pharoah’s dreams are oriented around the number 7: 7 fat cows, 7 skinny cows, 7 healthy ears of corn and 7 dried out ears of corn. Both dreams occur by the River, by the Nile. In Egyptian culture, the Nile is the source of all life. When its banks overflow, Egyptian agriculture is self-sustaining and plentiful. When the Nile banks do not overflow, the Egyptian agriculture suffers. Pharoah’s dream, and the number 7 are oriented around the physical world. None of Pharoah’s advisors, or Magicians are able to interpret the dreams as they are unable to spiritual conceive of the number 8, symbolic of “other worldliness”, beyond the physical and entering the spiritual world.  Yosef makes it very clear that when he interprets dreams BilADaYi Elohim YaANeH et Shlome Paroh – That is beyond me; it is God who will respond with Pharoah’s welfare ( 41:16). Light uncovers the darkness and God creates the light. Yosef is subtly explaining to Pharaoh that all things are attributable to God, a being and place beyond the realm of the physical; beyond the realm of 7. Finally, in Pharoah’s dream, the weak overcome the strong, the “unhealthy” overcome the healthy. The story of the Chanukah is the story of the seemingly physically weak and outnumbered Jews overcoming and ultimately defeating the seemingly stronger physically oriented Hellenistic culture of the Assyrians.

As our children continue their countdown and they seek to recharge their batteries one thing will be quite evident. There will be two moments during Chanukah when I can watch my children’s spiritual battery recharge before my eyes. First will be the night when we light the Chanukiya and the Shabbat candles, the spiritual light of Chanukah and Shabbat is palpable as the candle flames are reflected in my children’s eyes. The second moment will be on the last night of Chanukah when the eight branches and the holder are all lit. The light of these candles dancing in the eyes of my children, the serenity upon their faces allows them to face whatever darkness they may have to contend with when vacation concludes and school resumes.

Peace,

Rav Yitz

Fatal Flowers of Darkness Bloom From Seeds Of Light ( Hunter & Garcia "Blues for Allah")

Among the small inconveniences that I endure as a New York/ New Jersey guy is that I have to read the New York newspapers including the Times and the Post on line. While there is nothing like holding the newspaper in your hand and folding it just so, I have learned to make to do. Last week on January 20^th in the op. ed. section an editorial appeared entitled: Lechery Immodesty and the Talmud by Rabbi Dov Linzer. The editorial, citing Talmudic opinion about women and the public domain, was Rabbi Linzer’s opinion on the events that occurred in Beit Shemesh a few weeks ago. Then, a young girl walking to school with her mother, dressed in modest typically orthodox looking clothing was spat upon by fundamentalist Chareidi Jews who felt that this 8 year old girl wasn’t dressed modestly enough. Rabbi Linzer points out that this fundamentalist perspective of Jewish Women, the public domain and how to deal with it if at all was based upon the same Dark Age mentality that grips the fundamentalist Muslim world. That is to say, from this fundamentalist perspective, women have no place and no role in the public domain.

This week's Parsha is Bo. The ten plagues culminate with locusts, darkness and finally the killing of the first born. 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 door- post. 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 first born, 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 a darkness upon the land of Egypt , Vayameish Choshech - and the darkness will be felt (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. Bnai Yisroel still had light in their dwellings while the plague occurred. Pharaoh could not stand it anymore and told Moshe to take everyone including the children and leave. It must have been some darkness.

After reading following the story in Beit Shemesh, the response by the non chareidi orthodox world, the secular Israelis and Rabbi Linzer editorial, I finally realized what the plague of darkness must have felt like. It is a plague that continues to permeate in the fundamentalist Chareidi world where a culture of exclusion permeates society, where women not only raise children but support husbands who spend their days in the kollel studying instead of working and help raise children. For such women, one should never be seen and certainly their male counterparts don’t want to hear from them. Instead they are invisible and without hope. Imagine being a young women a society where going to school is filled with the fear of being spat upon because some narrow minded ignorant man views an 8 year old girl as a sexual being that needs to be covered even more than she is?. Imagine young person separated from the world of ideas. Imagine being a young person without any care for the future. This must be what slavery is like: an existence void of hopes, void of prospects for a future, and void ideas and thought. To be a slave means being stuck with no healthy form of recourse. Those Jewish fundamentalist that follow the soulless and ugly version of Judaism are living in Darkness. It is a darkness that is incredibly tangible. That kind of darkness weighs heavily upon the soul. That kind of darkness kills a soul. It is the kind of Darkness that permits a man to spit upon a child because he thinks she is dressed immodestly. This young girl and her mother and those like them represent B'nai Yisroel who had light in their homes during that plague. The Young girl and her mother, like B'nai Yisroel, embody the warmth and the light that should always be the best of Judaism.

On this Shabbat, may we all peer into the dark corners of our souls. Those corners darkened by ignorance, closed mindedness and fear. May we see its coldness, its emptiness, its narrowness, its fundamentalism void of faith and hope. Then we should shudder from such darkness. After peering into that darkness may we look around and appreciate and celebrate the opportunity for the light we can allow in our lives. We have been blessed with a wonderful opportunity to bring in the light of Shabbat, the warmth of family, and a life filled with hope, faith, education and wisdom.

Peace,

Rav Yitz