"Cat On A Tin Roof, Dogs In A Pile, Nothing Left To Do But Smile Smile Smile (Robert Hunter & Jerry Garcia - He's Gone)

          As we continue to watch the news out of Ukraine, the increased targeting of Ukrainian civilians, the exponential increase of refugees, our family has been in awe of the stories we hear about strangers helping these refugees. Recently we heard about a young boy who traveled alone from Kyiv to Slovenia. His mother had to remain behind in Kyiv to care for her sick mother. So she sent her son with a backpack, his passport, a cell phone, and a phone number of a family member written on the back of his hand. (New York Post March 7, 2022). Despite being alone and scared, and traveling 600 miles, everyone the boy encountered was greeted by his warm and friendly smile. Upon his arrival at that Ukraine/Slovakian border, the border patrol was also greeted with his warm and kind smile. As a result, the border patrol was all too happy to help him. They found the family members and the boy’s Slovakian family found him and picked him up. Needless to say, his mother was incredibly thankful that her son was now safe. 

          This Shabbat is known as Shabbat Zachor. It is the Shabbat that immediately precedes Purim. On this Shabbat,  we begin the third book of the Torah with the Parsha of the same name:  Vayikra.  B’reishit and Shmot are essentially a series of narratives about a family and ultimately an entire people. However, Sefer VaYikra (Leviticus) is presented in both a narrative format as well as a user manual for ritual sacrifices - KoRBonot. This “user manual” seems to be designed for the Kohanim since it was their job to make the ritual sacrifice on behalf of the B’nai Yisroel. The Parsha begins with the general rules for Korbonot, mainly that the animal in question, needs to be pure, that is to say, blemish-free. The Parsha lists the various categories of Korbonot. The underlying assumption of bringing a KoRBonot (an offering) was B’nai Yisroel’s desire to be near God, to connect with God. Even the word KoRBonot -  with the three-lettered root Ku-f Resh- Bet means “close in proximity”. These offerings were designed to allow the person to draw closer to God for the myriad of reasons that a person would want to be near God including thankfulness, forgiveness, joy/happiness, or doubt in the relationship.

          Even before God tells Moshe about all the commandments concerning KoRBonot, God does something very unique, something that God had never done before and could only do because of his relationship to Moshe Rabeinu. Vayikrah El Moshe, VaYidaber Adoshem Eilav M’Ohel Moed Leimor - He called out to Moshe and Hashem spoke to him from the Tent of the Meeting saying (Lev 1:1). God called, God spoke and God said; three very similar verbs yet slightly different when examined through the lens of “proximity” “intimacy” and “formality”. One calls out to a person when there is a physical distance that needs to be overcome, or when trying to get another person’s attention. Rashi, the great 11th-century French commentator, offers several explanations. First, this “calling” is Lashon Chiba - a language of endearment. God called out to Moshe in a loving manner and only to Moshe. No one else heard this particular call. Once called, Moshe knew to approach. After Moshe draws closer, God speaks to him. “Speaking” to someone assumes a relationship, a partnership, and a dialogue. The partnership might not be a 50/50 split and the dialogue might not be an equally two-sided dialogue, but “speaking” suggests that there is a response. However “telling” someone something suggests a clear delineation of authority. The party “telling” has the authority and the party being “told”  lacks authority. “Telling” suggests neither partnership nor dialogue but rather the dry transmission of data and information.  For the first time and the last time God Vayikra el Moshe - God called out to Moshe. God singled Moshe out for a vital task: to instruct the Kohanim and B’nai Yisroel how to appropriately connect to God. While it was certainly novel that God called, it was equally important that Moshe heard the call. Indeed, Moshe was spiritually sensitive and in tune with his relationship to God that he, and only he, heard the endearing call from God.

          Sometimes we are not able to hear so well. Maybe there is too much noise. Maybe we are so out of sorts that we can’t hear past our own fears, our own anxiety, or our own guilt. Sometimes we ignore God’s loud whisper that is meant only for us. So we will listen to God when we take a walk with our children. Sometimes, we sense God and holiness in the smile of a young boy and meet that smile, that warmth, and holiness with a simple act of kindness. Amid all of this we know that God is present, we need to only listen closely,  to the whisper, or experience a smile in order to connect.

Peace,
Rav Yitz

Some Folks Trust To Reason (Robert Hunter, Bob Weir & Mickey Hart - "Playing In The Band")

           Well, we have been living with Covid for over a year now. For the second year in a row, the Passover Seder will look remarkably similar to the prior year but unlike any other year that me, my children, or even my parents can remember. However, there is something different than last year. This year we watch the news and follow the science and eagerly await the opportunity to receive our vaccine. The vaccine reminds us of the importance that society requires experts. Often, listening to the experts, the epidemiologists,  the virologists, the public health experts, has been the difference between life and death.  It seems kind of obvious, and it is the advice that we give our children. When unsure of something, get information from someone who knows. Who is someone that knows? Normally we assume that an expert knows or at least knows whatever their expertise is in. If a person has a question about personal finance or needs an accountant, one doesn’t speak to a doctor. If one has a medical question or needs a doctor, that person doesn’t see a lawyer. When a person has a halachic question or needs to speak to a Rabbi, well the person should probably not seek an answer from a lawyer, a doctor, an accountant or a businessman, or someone who happens to attend shul regularly.  We have been taught to seek out experts. 

          This week’s Parsha is Tzav. It is also Shabbat HaGadol, the Shabbat that immediately precedes Chag HaPesach, the Passover Festival. 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 Parsha concludes with instructions for Aaron and his sons to remain outside the camp for seven days. These are the seven days required for spiritual and to some degree physical preparation and process required to become an expert.  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 in 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 an offering 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 correct amount of blood in the correct manner.  Later on, it was the priest who became the “spiritual advisor” to the king. Unlike any other position, the Priesthood was based upon two requirements: genealogical lineage and training. The position was promised by God to Aaron and his descendants for eternity (or as long as there was a Temple).  The focus of the Parsha is entirely upon Aaron and his sons. Tzav et Aharon V’ Et Banav Leimor Zot Torah Ha’Olah Hee - Command Aaron and his sons saying: This is the law of the elevation offering (6:1-2); Zot Torat HaMacheneh Harkreiv Otah Bnei Aharon Lifnei Hashe el Pnei HaMizbeach - this is the law of the meal offering: the sons of Aaron shall bring it before Hashem to the front of the Altar. Lev. 6:7. Zeh Korbon Aharon U’Vanav Asher Yakrivu La’Adoshem God spoke to Moses saying: This is the offering of Aaron and his sons, which each shall offer to Hashem on the day he is inaugurated 6:12-13. Nearly every offering focuses upon the Kohen’s responsibilities: checking to make sure that the offering is blemish-free, that the slaughtering is done with one clean stroke of the knife, that it is done and that it is done at the appropriate time. The entire institution of the  Korbonot hinges upon the purity and expertise of the Kohen. 

Our sages understood the importance of experts and learning from experts. They understood the importance of not paying attention to the Am Ha’Aretz. An expert has specific knowledge and wisdom that needs to be transmitted. The Kohen’s expertise allowed B’nei Yisroel to achieve a closer relationship with God. An expert finds a vaccine, an expert knows how to distribute the vaccine quickly and efficiently. An expert knows how to make sure that a community establishes herd immunity quickly. An expert understands how to “push down the curve”. From an expert, we learn facts and truth. Yes, we watch the news and listen to the experts here in Canada and in the U.S. and appreciate their depth of truth and the clarity in which they share their expertise.

Peace,

Rav Yitz

Call For Me And I Will Be There (Robert Hunter & Jerry Garcia - Lazy River Road")

           For the past few months, only our 16-year-old son has been living at home.  He will remain the only child in our home through Pesach and on into the middle of May. For his sake, one of his older sisters is scheduled to return.  Yes, there are moments when he enjoys being the only child. For example, he doesn’t have to battle his sisters for bathroom rights. On the other hand, he can’t get away with pawning off his chores onto anyone else. Certainly, he cannot get away with winning the “Ignoring Game”; a game that he quickly mastered while his sisters were home. The “Ignoring Game”  is a game that all children play with their parents and sometimes their grandparents.   I remember playing it with my parents when I was a teenager.  The game can be played at any time of day and under nearly any circumstance. The rules of the game are rather simple. The parent initiates play by calling out to the teenager with a simple request. Assuming that a sibling will actually respond, the teenager ignores the first request. The parent waits approximately 30 seconds before calling out to the teenager with the same request. Again, the teenager ignores the parent’s request, hoping the other sibling will respond. Now the parent waits 45-60 seconds before calling out for the same request. This time the request is louder, sterner, and more specific. “Hello, (child’s name), yeah I am talking to you” or “can you hear me (add child’s name)? I am talking to you.” Now the game changes slightly. The teenager needs to respond, and generally, the response involves a grunt, “Huh” or a question such as “what?” or a statement such as “Ok, ok, I heard you” or “Ok, I’ll do it in a minute”.  Keep in mind, that those statements are code for “I am ignoring you doing something else that I prefer to be doing rather than anything you request.” Now the game escalates. The parent needs to get the teenager’s attention and focus on the request. To accomplish this the parent still utilizes leverage however does so in a quiet disarming manner. At this point,  I try to close the physical distance by approaching them. If they are in their room, I will stand in their doorway. With as much calm as I can muster, I turn the request into a transaction. I rely on my inner Don Corleone and try to “make an offer they can’t refuse”. I try to speak quieter and in a colder more calculating tone. First I confirm that they will ultimately fulfill the request.  Then I make a business arrangement. I remind them that they will make requests of me and ask favours of me and it will become very difficult for me to fulfill their request and favours. We agree on a reasonable timeframe for my request to be fulfilled. With mutually agreed upon deterrents to prevent potential “forgetfulness”, I thank the teenager for fulfilling my request, and the “Ignoring Game” concludes.

           This Shabbat, we begin the third book of the Torah, Sefer Vayikra by reading from the Parsha with the same name VaYikrah. For all of Bereishit (Genesis) and the first half of Shmot (Exodus), we read narratives. In the Second half of Shmot, we read the blueprints of and then the actual construction of the Mishkan – the portable worship station that would accompany Bnai Yisroel on their journey towards Eretz Yisroel. Now the Torah takes a break from narrative and construction. We begin reading the various types of offerings that Kohen Gadol, the High Priest, will make on our behalf. These offerings were the various means by which  God permitted the individual or the community to approach. We approach Hashem for a variety of reasons, including special occasions and for personal reasons: repentance, thanksgiving, and special occasions for communal reasons: seasonal festivals, or daily service.

           We are familiar with the language that usually appears when Hashem speaks to Moshe. VaYomer Adoshem el Moshe Leimor – Hashem said to Moshe saying, or VaYiDaBeR Adoshem El Moshe Leimor – And Hashem spoke to Moshe saying. Now for the first and perhaps only time, Hashem neither ‘says’ nor “speaks” to Moshe. Instead, we read   Vayikrah el Moshe -God called to Moshe (Lev 1:1). ” Imagine, God, calling out to a person before speaking? The word “VaYiKRa” ends with a letter that is in a smaller font size than the rest of the letters that are found in the Torah. So clearly, this type of VaYiKRa is different than the typical kind of VaYiKRA with all the letters being the same size. Rashi, the 11th-century French vintner and commentator, explains that God speaks in a loud booming voice; a voice that can shatter trees and be heard throughout the world. However, this VaYiKRa, was only heard by Moshe. The calling was done so in a loving manner. The diminutive final letter – Aleph; suggests two possibilities.  First, Hashem whispered Moshe’s name in a manner that only Moshe could hear. Second, Moshe was humble enough, as symbolized by the diminutive letter, that his soul was receptive to God’s calling. The result of which Moshe quickly and eagerly responded with Hinneni –“Here I am”.

      I can’t imagine Moshe ignoring God’s call. I can’t imagine Moshe saying, “I’ll be there in a minute” and not showing up. On those rare occasions when our son doesn’t feel like playing the “Ignoring Game”, but instead, immediately responds to my call; he always seems surprised that I am nicer and easier going. He even displays surprise because my request seems neither overbearing nor unreasonable. He even thinks that I am in a good mood. Usually, his immediate response elicits a smile from me or I will tell him that I “appreciate” it. I remind him that no one likes being ignored. On more than one occasion, he has sheepishly smiled and told me that it is especially hard to ignore when he is the only child in the house.

Peace,

Rav Yitz

Tell Me All That You Know; I'll Show You (Robert Hunter & Jerry Garcia - "Bird Song")

 

          Like so many living through “Sheltering in Place”, our family watches the news. We watch both Canadian news broadcasts and American news broadcasts. When we listen to the American news there are two people, in particular, to whom my family and I stop what we doing and pay close attention: Governor Cuomo of New York and Dr. Fauci. Why? They seem to be the only two experts that speak honestly, that give a clear picture and doesn’t mince words. It’s not that we only listen to Governor Cuomo and Dr. Fauci, we only pay attention to experts. It seems kind of obvious, and it is the advice that we give our children. When unsure of something, get information from someone who knows. Who is someone that knows? Normally we assume that an expert knows or at least knows whatever their expertise is in. If a person has an accounting questioning or needs an accountant, one doesn’t ask a doctor. If one has a medical question or needs a doctor, that person doesn’t see a lawyer. When a person has a halachic question or needs to speak to a Rabbi, well the person should probably not seek an answer from a lawyer, a doctor, an accountant or a businessman. We have been taught to seek out experts. Here in Canada, that attitude has remained essentially true. As a result, there hasn’t been a level of mistrust in institutions that have permeated in America. For the past several years, experts have bee denigrated, dismissed, and ignored by certain elected officials claiming to represent the alienated and the ignored. Certainly, as long as there is no need for an expert is not required to handle a problem, then we don’t need an expert. However, if there is an issue or a problem that requires an expert to analyze the data, develop a test, track data, or discover a vaccine, well, experts in society are actually pretty important.
          This week’s Parsha is Tzav. It is also Shabbat HaGadol, the Shabbat that immediately precedes Chag HaPesach, the Passover Festival. 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 Parsha concludes with instructions for Aaron and his sons to remain outside the camp for seven days. These are the seven days required for spiritual and to some degree physical preparation and process required to become an expert. 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 in 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 an offering 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 correct amount of blood in the correct manner. Later on, it was the priest who became the “spiritual advisor” to the king. Unlike any other position, the Priesthood was based upon two requirements: genealogical lineage and training. The position was promised by God to Aaron and his descendants for eternity (or as long as there was a Temple). The focus of the Parsha is entirely upon Aaron and his sons. Tzav et Aharon V’ Et Banav Leimor Zot Torah Ha’Olah Hee - Command Aaron and his sons saying: This is the law of the elevation offering (6:1-2); Zot Torat HaMacheneh Harkreiv Otah Bnei Aharon Lifnei Hashe el Pnei HaMizbeach - this is the law of the meal offering: the sons of Aaron shall bring it before Hashem to the font of the Altar. Lev. 6:7. Zeh Korbon Aharon U’Vanav Asher Yakrivu La’Adoshem God spoke to Moses saying: This is the offering of Aaron and his sons, which each shall offer to Hashem on the day he is inaugurated 6:12-13. Nearly every offering focuses upon the role that the Kohen: checking to make sure that the offering is blemish-free, that the slaughtering is cleanly, that it is done in the correct manner and at the appropriate time. The entire institution of the Korbonot hinges upon the purity and expertise of the Kohen.
          Our sages understood the importance of experts and learning from experts. Pirkei Avot Ethics of the Fathers teaches us to Asei Lecha Rav- Find for yourself a Teacher. Knowledgable people teach. people with knowledge teach. As much as the sages understood the importance of experts, of knowledgable people transmitting information, they understood the importance of not paying attention to the Am Ha’Aretz the common lay person. An expert has specific knowledge and wisdom that needs to be transmitted. The Kohen’s expertise allowed B’nei Yisroel to achieve a closer relationship with God. An expert finds a vaccine, an expert understands the severity of a situation before more than 200,000 people in America are infected with the COVID 19 virus. An expert understand how to “push down the curve”. From an expert, we learn facts and truth. Yes, we watch the news and listen to the experts here in Canada and in the U.S. and appreciate their depth of truth and the clarity in which they share their expertise.

Peace,
Rav Yitz

Come Wash The Night-Time Clean; Come Grow The Scorched Ground Green (John Barlow & Bob Weir "Cassidy")

One of the most indelible memories of my grandparents was the ritual of my grandfather taking out the garbage. Back in those days, there was no recycling, no separating paper and plastic and food. The ritual had more to do with the command given. The command would come from my grandmother, all 4’10” of her. She would only notice that the garbage needed throwing out when she was in the kitchen and he was not. So she would yell out his name tell him the garbage needed to be thrown out. All that was involved was removing the plastic sack from underneath the sink, tie it in a knot, walk out of the apartment into the hallway, open up the door to the garbage chute and let go. As a child, it was pretty fun to partake of this task with him and watch the garbage bag go down and then listen for the landing. Sometimes the landing would be muffled and sometime you would hear more stuff break. However as I grew older, so did they. The command never changed, nor did the fact that my grandfather would always be somewhere else in the apartment when she yelled at him to throw out the garbage. Usually, during my visit, I would be sitting in the kitchen as my grandmother felt obligated to give me something to eat or drink, that’s when the command would be issued. I learned to suggest to my grandmother that I would throw out the garbage and that she didn’t need to bother Grandpa. My grandmother claimed that he liked to throw out the garbage, maybe he derived the same thrill of listening to the garbage bag land that I did when I was a little boy. However, my grandfather explained that he didn’t really like it. However, for my grandfather, there was a valuable lesson in throwing out the garbage. As the President of a sportswear company, my grandfather explained that it was pretty easy to get caught up in the perks, the benefits, the “image” and the superficial. Throwing out the garbage, he explained, allowed him to retain his humility and that he wasn’t too important to engage in menial tasks. Menial work kept allowed him to maintain a sense of perspective, balance, and appreciation for everyone who worked an honest day.

This week’s Parsha is Tzav.  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).” Here 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 thirteenth-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 people to be willing to roll up their shirtsleeves and do some of the dirty work. After all, if family members or members of a community are unwilling to “to get dirty” for a greater purpose, then the purpose must not so great. Also if those in leadership positions within a family or a community are unwilling “to get dirty”, why should anyone else “get dirty? So on Thursday morning, it’s my job to take the trash and recycling to the curb. Our children know that they have their respective tasks and they know that they are responsible for and chores around the house. No one is so special that they are absolved from these tasks. Sure, they complain but I remind them that this is about developing character, independence, humility, and empathy. 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. Besides, it allows me to keep one of the lessons that my grandfather taught me alive and well in his great-grandchildren.

Peace

Rav Yitz

Heard A Voice A-Calling, Lord You Was Coming After Me (Robert Hunter & Jerry Garcia - "Bertha")

My children love to play games with me. No, I am not talking about “Monopoly”, or cards, or any of those kinds of games. My children like to play a game called: “Ignore”. Have you ever heard of it? I am convinced that every home that has teenage children plays some iteration of the “Ignore” game.  I remember playing it with my parents when I was a teenager.   The game can be played at any time of day and under nearly any circumstance. The rules of the game are rather simple. The parent initiates play by calling out to the teenager by making a request of him/her. The teenager ignores the first request. The parent generally should wait not less than 30 seconds but not more than 60 seconds before calling out to the teenager with the same request. Again, the teenager ignores and again after another 30-60 seconds, the parent calls out for the same request, only louder and more specifically. “Hello, I am talking to you” or “can you hear me? I am talking to you.” Now the game changes slightly. The teenager needs to respond, and generally, the response involves a grunt, “Huh” or a question such as “what?” or a statement such as “Ok, Ok, I heard you” or “Ok, I’ll do it in a minute”.  Keep in mind, that those statements are code for “I am ignoring you doing something else that I prefer to be doing rather than anything you request.” Now the game escalates, the parent needs to close the physical gap, stand in front of the teenager and issue the request, thereby making the teenagers ability to ignore much more difficult. The teenager can escalate by ignoring or declining to fulfill the request. Now, the parent faces three alternatives and needs to quickly assess the importance of the request. If the request is unimportant, then the parent can end the game by ceasing to make another request. If the request is important then the parent can utilize leverage in a loud threatening way. However, this usually leads to a delay in fulfilling the request by engaging in a fight, at which point the teenager wins the “Ignore” game. The third alternative requires great discipline but offers the greatest possibility of a parent’s victory. The parent needs to get the teenagers attention and to focus upon the request. To accomplish this the parent still utilizes leverage however does so in a quiet disarming manner. When I was a teenager, I knew that when my father took off his glasses and squint/glare like Clint Eastwood and spoke quietly, that it was time for me to listen, and fulfill whatever request was being made. I never mastered the Clint Eastwood glare like my father. Instead, I try to close the physical distance, and with as much calm in my voice, as I can muster, I turn the request into a transaction. While my father relied on his inner Clint Eastwood stare; I rely on my inner Don Corleone and try to “make an offer they can’t refuse”. I try to speak quieter in a colder more calculating manner and begin with a confirmation that they will ultimately fulfill the request.  Then I make a business arrangement and tell them that I know what their more imminent requests will be and that I won’t be able to fulfill them unless my request is imminently filled. We agree on a reasonable timeframe for the request to be fulfilled and with mutually agreed upon deterrents to prevent potential “forgetfulness”. Then I say “thank you” and the Ignoring game concludes.

This Shabbat we begin the third book of the Torah, Sefer Vayikra by reading from the Parsha with the same name VaYikrah. For all of Bereishit (Genesis) and the first half of Shmot (Exodus), we read narratives. The Second half of Shmot, we read the blueprints of and then the actual construction of the Mishkan – the portable worship station that would accompany Bnai Yisroel on their Trek towards Eretz Yisroel. Now the Torah takes a break from narrative and construction. Now we begin reading the various types of offerings that Kohen Gadol, the High Priest, will make on our behalf. These offerings are the various means by which the individual or the community is able to approach Hashem. We approach Hashem for a variety of reasons, including special occasions for personal reasons: repentance, thanksgiving, and special occasions for communal reasons: seasonal festivals, or daily service.

We are familiar with the language that usually appears when Hashem speaks to Moshe. VaYomer Adoshem el Moshe Leimor – Hashem said to Moshe saying; or VaYiDaBeR Adoshem El Moshe Leimor – And Hashem spoke to Moshe saying. Now for the first and perhaps only time, Hashem neither ‘says’ nor “speaks” to Moshe. Instead, we read   Vayikrah el Moshe -God called to Moshe (Lev 1:1). ” Imagine, God calling out to a person before speaking? The word “VaYiKRa” ends with a letter that is in smaller font size than the rest of the letters that are found in the Torah. So clearly, this type of VaYiKRa is different than the typical kind of VaYiKRA with all the letters being the same size. Rashi, the 11th-century French vintner, and commentator explain that God speaks in a loud booming voice; a voice that can shatter trees and be heard throughout the world. However, this VaYiKRa, was only heard by Moshe. The calling was done so in a loving manner. The diminutive final letter – Aleph; suggests two possibilities.  First, Hashem whispered Moshe’s name in a manner that only Moshe could hear. Second, Moshe was humble enough, as symbolized by the diminutive letter, that his soul was receptive to God’s calling. The result of which Moshe quickly and eagerly responded with Hinneni –“Here I am”.

I can’t imagine Moshe ignoring God’s calling out to him. On those rare occasions when my children don’t feel like playing their games, and they respond to my calling the first couple of times, they always seem surprised that I am nicer, easier going, and my request never seems so neither overbearing nor unreasonable. They even think that I am a good mood. Usually, their acknowledgment elicits a smile from me. I explain to them that no one likes to be ignored and that we get along so much better when we actually pay attention to one another, especially when we hear our names being called.

Peace,

Rav Yitz

Come Wash The Night-Time Clean; Come Grow The Scorched Ground Green (John Barlow & Bob Weir - "Cassidy")

I have always wondered about how the rich and powerful prepare for Pesach. Sure it is very easy for me to point to Jared and Ivanka as the epitome of rich and powerful Jews. Maybe they are very busy dealing with Iraq, the Chinese Premier, or reminding her father about the importance of women entrepreneurs to roll up the old shirtsleeves and start cleaning for Pesach. I suppose they are too busy and I hope they have someone at their home cleaning up for Pesach. However it probably would have been a really good idea if Ezra Cohen- Watnick, the senior director of intelligence at the National Security Council had spent more time cleaning up for Pesach and taking out the garbage and chometz from his house instead of showing Devin Nunes (chairman of the House Intellegence Committee) the White House’s reports that justify the President’s false claim of being the subject surveillance. On Pesach we celebrate the Exodus from Egypt, we celebrate The Jewish people’s freedom from Egyptian slavery. However before Pesach, we clean. We rid our homes of chometz since one is forbidden to “own chometz” during Pesach. So we vacuum cars. We vacuum and clean under beds, under sofas, behind the refrigerator. We use special dishes, special pots and pans and cutlery designated for Pesach. We throw out lots of trash. chometz, yeast, puffed up dough, is a symbol for arrogance. The message is clear. Cleaning up after oneself is humbling. Not having to clean up after one self can lead to arrogance. We hock and remind our children to clean their dishes rather than just live them in the sink for someone else to clean.  Maybe someone should have reminded Ezra that this is the season to clean up one’s own chometz, and rid oneself of arrogance.

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 tell Aaron and his sons, this week we read of Moshe actually telling Aaron and his sons. This week we read about the actual sacrificing, the actual sprinkling, the actual burning and the actual donning of appropriate clothing. 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).” Here 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 thirteenth 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 of 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 is 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

There Are Times When You Can Beckon, There Are Times When You Must Call. (Robert Hunter & Jerry Garcia - "Built To Last")

Our son is studying for Bar Mitzvah. Let’s just say that this has not exactly been a stress free process. As parents, we know that we are not alone. Our son follows a very specific routine designed to aggravate and exhaust us. He has one Bar Mitzvah lesson a week for 45 minutes. The rest of the time he is supposed to practice every day for about 15 minutes. Normally, our son returns from school. As he walks, if one of us happens to be home, we will ask if he has homework. We will remind him that he also needs to spend 15-20 minutes studying for Bar Mitzvah.  “I know, I know,” he says. Then he heads to the kitchen to have a snack. Does he do any work while eating his snack? No, of course not, instead he will be on his phone playing some stupid game. After 10 or 15 minutes. We call out to him to put the phone down, finish up. “Ok, Ok,” he says, ignoring the parent’s first call and continues snacking. Soon after, One of us calls out to him again to start homework or to practice Bar Mitzvah. “In a few minutes, I have to go to the bathroom.” After another ten or fifteen minutes, one of us curiously ascends the stairs, apparently our son decided to read through the entire Sunday New York Times and the New York Times Magazine; he hasn’t left the bathroom. Again, a parent calls out to him. Finally he emerges and now he is aggravated with us because we keep hocking him to do his work and study for his Bar Mitzvah. “Ok, Ok, I’m going, I’m going”. For the next half hour he does his homework. Then we eat dinner. He heads back upstairs, and we call out to him to leave us his phone. He finally finishes the rest of his homework and decides to take a break. After a few minutes we call out to him to study for Bar Mitzvah. He tries to ignore us and for a few minutes he succeeds. Another call up to our son, this calling has a bit of sterner sounding edge to it. Now he claims he is tired. He sits with one of us and he begins his ten to fifteen minutes of Bar Mitzvah practice.

 This week’s Parsha is VaYikra, the first Parsha of the Book of Leviticus, -Sefer VaYikra. Unlike the first book of the Torah, Breishit (Genesis) and the first part of Shmot (Exodus) which was written in a narrative form, and the second Part of Shmot which listed laws as well as the instructions for building the Mishkan (the Tabernacle); the Book of Leviticus focuses upon the Priestly class and their responsibility within Jewish biblical society. Therefore, VaYikra does not focus upon a story, nor laws that are geared towards B’nai Yisroel. Rather the laws are aimed at the Leviim, their responsibilities, the precise manner in which sacrificial offering are made, the requirements for offerings, the requirements for the Leviim as well as the requirements for B’nai Yisroel in order to bring offerings. From Parsha VaYikra and for that matter the entire book, we derive numerous ethical teachings all of which is necessary for a people and a society to achieve a sense of holiness. Perhaps just as important is that we derive the importance that Judaism cannot be just about the “letter of the law” but there must be some ethical value behind the letters. After God “calls” out to Moshe, we read the list and the details concerning Korbonot-sacrifices from the three lettered root Kuf Resh Vet –KaReiV – Approach). Which animals should be sacrificed, how many, for which reason, who is obligated, and how to do it. All of which is designed for the purpose of providing a means for the Kohen and ultimately the people to KaReiV – approach or draw towards the Kadosh Baruch Hu.

 We are familiar with the language that usually appears when Hashem speaks to Moshe. VaYomer Adoshem el Moshe Leimor – Hashem said to Moshe saying; or VaYiDaBeR Adoshem El Moshe Leimor – And Hashem spoke to Moshe saying. Now for the first and perhaps only time, Hashem neither ‘says’ nor “speaks” to Moshe. Instead we read   Vayikrah el Moshe -God called to Moshe (Lev 1:1). ” Imagine, God calling out to a person before speaking. The word “VaYiKRa” ends with a letter that is in smaller font size than the rest of the letters that are found in the Torah. So clearly, this type of VaYiKRa is different than the typical kind of VaYiKRA with all the letters being the same size. Rashi, the 11^th century French vintner and commentator, explains that God speaks in a loud booming voice; a voice that can shatter trees and be heard throughout the world. However this VaYiKRa, was only heard by Moshe. The calling was done so in a loving manner. The diminutive final letter – Aleph; suggests three possibilities.  First, Hashem whispered Moshe’s name in a manner that only Moshe could hear. Second, Moshe was humble enough, as symbolized by the diminutive letter, that his soul was receptive to God’s calling. The result of which Moshe quickly and eagerly responded with Hinneni –“Here I am”.  Third, the word Aleph means learn or train. Moshe Rabeinu needed to learn all that God was about to instruct. Ultimately the desire to learn comes from within, usually in the form of a small voice.

 The other night, when I went upstairs to say goodnight to our son. I sat on the bed and I said that it would be nice if he heard me and mommy from inside of him rather than outside. He wondered what I meant. I explained that part of growing up means that one should know what one should do, or do the right thing. He shouldn’t have to be told over and over again. Being told what to do over and over again, suggests that the person is listening from the outside, listening with his ears.  In that way it wouldn’t sound like hocking; he would be less annoyed, and perhaps even enjoy the Bar Mitzvah training. However doing the right thing, doing the work, training for Bar Mitzvah without being told suggests that he is listening with his soul. It suggests he is responding to the smallest voice calling his name and he responds accordingly. My son hugged me good night. The next day he came home from school and no one had to call out reminding him to study for Bar Mitzvah.

Peace,

Rav Yitz