I Swear It On My Very Soul; If I Lie May I Fall Down Cold (Robert Hunter & Jerry Garcia - "Reuben and Cerise")

          Every religion, every society acknowledges the importance of making a vow, or swearing an oath, or “giving one’s word”. To accept a vow, oath, or another person’s “word” was a demonstration of trust, an act of faith that the other person would keep their vow, oath, or word. Without a mechanism for people to trust business would cease to occur, relationships would end,  and anarchy would reign. Where society and religions differ is the premium place upon the vow, oath, or a person’s word. The Judeo-Christian and Muslim cultures and traditions consider vows and oaths tantamount to invoking God’s name and violating an oath or a vow, therefore, is tantamount to “Taking God’s name in vain”. For the less observant or those who don’t affiliate with a religion, a violation of an oath or a vow destroys a sacred trust. In a democratic society, trust is the lubricant,  that allows governments to govern. When the populace doesn’t trust its institutions there is chaos. Certainly, that is what we have watched occur in the United States over the past several years. Sadly, over the past week, once again we witnessed, elected officials who swear an oath to “support and defend the Constitution of the United States against all enemies foreign and domestic…” fail to live up to that oath. A former Chief of Staff and former congressman who swore such an oath decided to protect and defend a former president instead of the Constitution. An entire political party, except for a handful of Congressman and Senator have pledged their fealty to authoritarianism instead of fulfilling their vows and oaths to the Constitution.  

          This morning we read from Parsha Vayechi. This is the final Parsha in the book of Breishit. The Parsha begins with Yaakov calling Yosef and making him swear an oath that he will not be buried in Egypt. He also blesses his grandsons Ephraim and Menashe. He gathers his sons together and offers each son a blessing or a prophecy. Yaakov dies and his sons take him out of Egypt and fulfill their vow. They bury their father in Heron alongside Avraham and Yitzchak and Sarah Rebecca and Leah. Afterward, the brothers fear that Yosef will finally take vengeance for their mistreatment of him. Yosef doesn’t, and the brothers and their families continue to grow and prosper in Goshen. As Yosef prepares for his death, he makes his brothers vow to take his bones out of Egypt and bury his bones in Eretz Canaan. 

          Yaakov’s final dying wish is to be buried in Canaan, in the Caves of the Machpela with his ancestors, Avraham/Sarah, Yitzchak/Rivka, and Leah his wife. Yaakov shares this wish with Yosef. Given his position within Egypt, Yosef would be the most likely of the sons who would be able to arrange this final wish. After sharing his final wish with his beloved son Yosef; Yaakov asks Yosef to swear to him that he will carry out this final wish. To demonstrate one’s “swearing a vow,” Yaakov tells Yosef: Im Nah Matzati Chein M’Einecha If now I have found grace in your eyes Sim Nah Yadcha Tachat Yereichi put, I pray of you, your hand beneath my thigh v’Asita Imadi Chesed v’Emet –,and deal kindly and truthfully with me. However, Yosef does not do as his father asks; Yosef does not put his hand beneath his father’s thigh as an indication of swearing an oath. Rather, Vayomer [Yosef] said, Anochi Eseh Chidvarecha – I personally will do as you said. The text clearly conveys that Yosef did not make a “vow” to Yaakov. Yosef did not put his hand beneath his father’s thigh as an indication of making a vow. Rather his said that he would take care of the matter personally.  Rabeinu Chananel, a tenth-century Egyptian Talmudic commentator, briefly and succinctly explains that the statement: Anochi Eseh M’Atzmi – I will take care of it myself suggests there is no need for swearing an oath. Rav Ovadia Sforno – the 16th Italian Renaissance Torah Commentator adds a more in-depth comment over the fact that Yosef did not at first swear an oath to Yaakov’s final request. Anochi Metzad Atzmi Eseh Kidvarecha B’Chol Chai – As far as I am concerned, I will do as you say with all my power. Yosef’s response suggests a built-in excuse in case he cannot fulfill the dying wish. “I will do everything in my power” suggests that if Yosef entreats Pharaoh to let him bury his father in Canaan, and Pharaoh refuses; then Yosef still fulfilled his father’s final wish since Yosef did everything he could.  Yaakov senses his hesitation and tells Yosef: Hishava Li – Swear to me, Vayishava Lo – and He [Yosef] swore to him [Yaakov]. Yaakov does not want any excuses nor does he want Yosef to have to rely solely upon his own relationship with Pharaoh. Pharaoh will understand a son swearing an oath to his dying father and would never refuse a request of that nature. As a son, as a free person, as the second most powerful person in Egypt, Yosef is only bound by his conscience. He is free to question. The Malbim, the 17th-century commentator explains that Yosef was acting as a son should be bound by filial piety and integrity.

          There are moments where one’s own volition is not enough in fulfilling a final wish. Yaakov makes Yosef swear the oath because he wants Yosef to acknowledge an authority greater than his own. He also wants Yosef to acknowledge an authority greater than Pharaoh. Yaakov wanted Yosef to be completely powerless and act solely on behalf of his father. Under normal circumstances, according to ChaZaL – our Talmudic sages of Blessed Memory, the acceptance of Torah and its commandments are an acknowledgment and acceptance of an external authority greater than ourselves. Intrinsic to that acceptance is a humbling awareness that we are not all that powerful or in control of every aspect of life. As more and more information comes becomes public about the January 6th Capitol Hill attack and attempted coup, it becomes more and more clear, that numerous people who had sworn an oath to the U.S. Constitution, due to political expediency, violated that oath and pledged fealty to authoritarianism. They continue to do so to this day. Unfortunately, history provides many examples from the last century when elected officials violate their oaths, trust wanes, institutions cease to function and authoritarianism wins the day. Hopefully, bringing light and attention to that day will remind elected officials of the importance of their oaths, vows, and keeping their word to support and defend.

Peace 

Rav Yitz

The Law Come To Get You If You Don't Walk Right (Robert Hunter & Jerry Garcia - "Tennessee Jed")

          My sister, brother in law and niece spent Family Day Weekend with us. Because they live in New York, their visit was a result of the President’s Day weekend. My brother in law is an attorney who used to work for the Justice Department office in New York, also known as SDNY (Southern District of New York). He was one of the hundreds of former Justice Department lawyers who signed a petition protesting the Attorney General’s recent behavior. While watching a news story about the U.S. Attorney General, my brother in law explained that the most important rule in the Justice Department, the fundamental code of conduct is to keep “politics” at arm's length. Politics doesn’t determine whether to prosecute or not; facts do. Politics doesn't determine whether to indict or not; facts do. Politics doesn’t determine whether to sentence or not; facts do. Politics doesn’t determine whether to commute a sentence or not; facts do. He explained that the idea of keeping "Politics" out of the Justice department was Justice Department training 101, so to speak, I asked if Politics ever entered into their decision making at the Justice Department. His answer stunned me. He explained that when he was at the Justice Department over twenty years ago; he was trained to view “Politics” that turned facts into something very different. Sometimes Politics would turn facts upside down, or into a lie, or something very subjective. For my brother in law, the law must be objective for the system to have integrity. The image of Justice wearing a blindfold and the scales set as equal must be the guiding principle of a society based upon law.
          This week’s Parsha is Mishpatim. Moshe is still at Har Sinai. However, the revelation that occurred with the giving of the Aseret Dibrot (Ten Commandments) is long gone. Instead, God has now started giving Moshe numerous laws that affect the day to day issues raised by human interaction. There is no shofar blowing, there is no anticipation of meeting God at the mountain. Rather there is only God telling Moshe how to decide various legal matters including the damages to be paid if my ox gores your ox; two men are fighting near a pregnant woman and she gets hurt, and how to treat to a Jewish servant, observing festivals, the issues of liability for those who are asked to safeguard another’s property as well as manslaughter, to name just a few of the fifty-three commandments (according to the Sefer HaChinuch). Moshe tells these laws to Bnai Yisroel and they respond with the words Naaseh v’Nishmah – we will do and learn. The Parsha concludes with glowing fire upon the Mountain that Moshe ascends once again.
          Amid the more than fifty Mitzvot and within the midst civil law appears a commandment that seems more like a warning than a commandment. MIdvar Sheker Tirchak V’Naki V”Tzadik Al Taharog–Distance yourself from a false word; (Ex. 23:7).Usually, a commandment uses language such as “do” or “don’t”. In fact, the commandments that immediately appear before and after utilizing the commandment language of “do” or “don’t”. This is the only commandment that tells us to Tirchak – distance ourselves and as a result creates inherent subjectivity. One person’s distancing from falsehood might not necessarily be another person’s distancing from falsehood. So why the relativism as compared to the absolutism of the all these other commandments? Perhaps the ability to discern falsehood carries with it a degree of subjectivity. Perhaps the Torah and later the sages understand that falsehoods are relative, relative to severity, relative to intent and even relative to harm. In Breishit Rabbah, the Talmudic Sages commentary upon the Torah, we learn: “When the Holy One Blessed be He was about to create mankind, the ministering angels divided into two parties. Mercy said: ‘Create him!’ Truth said: ‘Do not create him since he is all falsehood’ “. However the same Talmudic Sages teach in the Masechet Chullin (the Talmudic Tractate that deals with all the laws of Kosher ritual slaughter) HitRacheik Min HaKiOr U’Min HaDomah Lo V’Min HaDomah L’Doma – Keep far (distance yourself) from ugly dealings and that which smells of them, or even remotely resembles them (Chullin 44b). One statement acknowledges that a world only built upon absolute truth might very well be a harsh world that is not particularly forgiving. The other statement, like the Torah’s warning, reminds us that if we spend too much time near falsehood, then the world might become corrupt and no one would trust systems and institutions. We need to have enough judgment to determine when we are too close to "falsehood" that it leads to mistrust.
          Politics doesn't just occur at the Federal, Provincial or local level. Politics occurs in synagogues and politics occurs wherever there are groups of people including schools. Aristotle, the ancient Greek philosopher was right, man is a political animal. As a result, politics causes us to have ugly dealings and often times leaves a bad smell or aftertaste. As long as it remains untainted by politics, the Law can actually cleanse. At its best, the Law should be objective and the carrying out of the law, understanding of the law is also an exercise in objectivity and cleansing. Maybe that is why Judaism is grounded in the law, as it fundamentally wants to cleanse the soul of the mundane activities that occur because mankind is a political animal.

Peace.
Rav Yitz

You Can Trade Your Soul For An Electric Guitar (John Barlow & Bob Weir - "Heaven Help The Fool")

Since last Sunday was particularly quiet, I took a drive and spent the day with my parents. I played some golf with my father, sat by the pool with my mother. When we talk, the subject matter is generally the same thing. My parents spend a lot of time talking to me about our four children: how they have matured, the kind of people they are, their plans, and then, like all Jewish grandparents; they “kvell” (take great joy praising how wonderful their grandchildren are). The next subject is their health. I listen as they share with me their aches and pains and their upcoming doctors' appointments. Often times we discuss Judaism and their Torah classes, and the myriad of questions they may have. Frequently, we discuss the news including politics, Supreme Court decisions and Israel. However, when the news is overly depressing, my parents will discuss sports. After everything that has been going on in Washington DC this past week, my parents and I discussed sports. It was a particularly uninspired week that even my mother joined in our discussion on sports. Thankfully, at this time of year, any discussion centered on sports usually focuses on baseball, free agents, and the trade deadline. We prognosticate as to what our favorite team will do in order to put themselves in the best possible position to win the World Series. During our discussions, my parents and I are always amazed at how a change of environment can truly affect a player’s outlook and performance. Whether it is the organization, the stadium, the fans, the fact that the player has a chance to play in the postseason, or just knowing that they are now playing for a team that wants them; we are always amazed how much better that player performs.

This Shabbat is we read Parsha Balak. In the Parsha, we read an interesting narrative that is filled with suspense, humor, intrigue, an apparent “midseason trade” and even a happy ending. It is interesting to note that throughout the Parsha, the focus is upon the outside world as it relates to the B’nai Yisroel. That is to say, Balak, the king of Moab and the tribe of Midian are the subjects of the Parsha. B’nai Yisroel hovers as the main reason for why the narrative is pertinent; however for once, Bnai Yisroel is not doing something wrong, they are not recipients of God’s anger. Instead, they placidly and temporarily settled on the plains of Moab waiting to enter into Eretz Canaan. Not until the end of the Parsha and only after the narrative of Balak and Bilaam concluded, does the Torah return to a narrative style with Bnai Yisroel as the subject of poor behavior and God’s anger. 

            Bilaam, a soothsayer is hired by Balak to curse Bnai Yisroel. By cursing Bnai Yisroel, Balak believed that this was the only way to defeat Bnai Yisroel since they had successfully waged war on all the indigenous tribes thus far. The donkey that Bilaam rides upon on his way to cursing Bnai Yisroel refuses to respond to Bilaam, Bilaam grows angrier and angrier. The donkey is able to see an Angel of God in the road and Bilaam the soothsayer cannot. So a humorous conversation between Donkey and Soothsayer occurs (this is the funny part). Bilaam eventually realizes that he is unable to curse B’nai Yisroel. Finally, when he is looking from the hills down upon B’nai Yisroel and sees a peaceful, God-fearing community he utters praise instead of curses.   Imagine Balak’s anger and frustration? He hires Bilaam to curse B’nai Yisroel; instead, he blesses B’nai Yisroel! Vayomer Balak El Bilaam Meh Asita Li Lakov Oyvai L’Kachticha V’Hinei

Beirachta Vareich – Balak said to Bilaam, “What have you done to me! To curse my enemy have I brought you – but behold, you have even blessed!” (Num. 23:11) Balak’s frustration is something we can all understand. He believed that Bilaam, a powerful soothsayer/prophet was capable of communing with God and deriving the appropriate sign in order to curse Bnai Yisroel. Bilaam’s response is quite revealing: Halo Eit Asher Yasim HaShem B’Fi Oto Eshmor L’Daber! Is it not so that whatever Hashem puts in my mouth, that I must take heed to speak! Essentially Bilaam explains that he can only say what God would have said. If Balak could have traded Bilaam for another soothsayer, he probably would have.

As awful a person as Balak is, and as mercenary a person Bilaam is, we can learn a lot from the exchange of both men.  Balak hired the soothsayer to do a job for which Bilaam was renowned for doing. Bilaam did not live up to his reputation.  Had Balak issued a curse himself, even if it failed, at least he would have felt empowered.  For Bilaam, at least for that moment, he turned inwards, listened to his soul, listened to the donkey, listened to God and his entire attitude changed. At least for the moment, this mercenary soothsayer offered only blessings to the Jewish people. The fact of the matter is that we need to turn inwards, towards our soul. There, in our own soul, we will find holiness. The funny thing about the trade deadline, sometimes it is the trades that don’t get made turn out to be the best.  Rather than trading for another player –looking outwards; teams decide to stick with the personnel that they have and commit to playing better, commit to exerting greater effort, working harder. They look inward and renew a sense of commitment and purpose. 

                Peace,                   

Rav Yitz 

Small Wheel Turning By The Fire And Rod Big Wheel Turning By The Grace Of God (Robert Hunter, Jerry Garcia & BIll Kreutzman - "The Wheel")

          One of the things I love to do with my kids and something my father did with me, especially when watching a sporting event, is to determine “turning points”. There may be only one turning point, there may be more. Rarely does something progress on a straight upward slope. Sometimes there is an ebb and flow, more momentum or less, headwinds or tailwinds. At my age, I know my father well enough to know what he considers to be a key turning point in a sporting event, or in a political campaign. Until recently, our son would have focused on the highlight reel moments, the flashy and glitzy plays or the moments when the team scored.  He would be bowled over by the person running with the ball and not notice the block that allowed the runner to break free. So when we had a chance to talk about the “Big Game”, I asked him what he thought was a key turning point. He didn’t point out the flashy nor the spectacular. Rather he identified a small seemingly insignificant moment. I asked him why he thought that was the moment. He noticed that until then, the team seemed rather lethargic, and back on its heels. He noticed the entire complexion of the game changed after that certain play. The team blocked more effectively, the defense became more stout, and the team played a much crisper and more efficient style than it had up until that moment.  

 This Shabbat we read from Parsha VaYeishev. The focus of the narrative now shifts from Yaakov (aka. Israel) to his most beloved son Yosef. Contextually, Yaakov is at a point in his life where he has finished his spiritual and personal struggles. He now is at a calm and settled point in his life, hence the name of the Parshah: Vayeishev – and he settled. We learn that Yaakov, like his parents, played favorites. He showered Yosef, Rachel’s son, with a beautiful Kutonet Pasim – Coat of Many Colors. Yosef was a bit arrogant. This was manifested in his dreams that portrayed his greatness and the subjugated his brothers and his parents to his power. Needless to say, no one appreciated his dreams, neither his brothers who wanted to kill him but instead threw him into an empty pit nor his father who sent Yosef back to his brothers knowing that they were angry with him (Gen. 37:10-14). Yosef is then removed from the pit, sold as a slave and worked in the home of one of Pharaoh’s courtiers. As a slave, Yosef proved invaluable to the welfare of the Courtier’s business dealings. Yosef managed everything and the courtier profited greatly. The courtier’s wife, however, was a bit bored and made a pass at Yosef. Yosef put her off and then was accused of sexual harassment. Yosef was sent to prison. While in prison, Yosef helped the warden manage the prison, and the warden did well. Yosef became known for an ability to interpret dreams.

                Certainly, it was a “perfect storm”, a chain of events that brought Yosef to Egypt. His brother’s hatred, his father’s favoritism and later his aggravation with Yosef contributed to his winding up in Egypt. The brother’s decision to sell Yosef rather than kill him and the coincidence of the caravan’s arrival all contributed to Yosef’s winding up in Egypt.  However the moment, the turning point in the narrative, that small seemingly minor detail that affected the rest of Yosef’s life was the moment that Yosef, upon instructions from his father, sought out his brother, and got lost.  Vayimtza’eihu Ish V’Hinei To’eh BaSadeh And a certain man found him and behold, he [Yosef] was wandering in the field; VaYishaleihu Ha’Ish Leimor: Mah T’Vakeish? And the man asked him, saying: What are looking for? VaYomer Et Achai Anochi Mevakeish and He [Joseph] said I seeking my brothers. Hagidah Nah Li: Eifo Haim Ro’im.  Tell me I pray, where do they feed their flocks?   VaYomer HaIsh Nasu Mi’Zeh Ki Shamati Omrim Leilcha Dotainah. And the man said they traveled from here for I heard them say ‘Let us go to Dotham. VaYeilech Yosef Achar Echav Vayimtza’eim B’Dotan. So Yosef went after his brother and found them in Dothan. (Gen. 47:15-17). Between the dysfunctional environment of home and the confrontation with his brothers (at the request of his father); exist this very brief but incredibly important conversation between Yosef and an unnamed man. How important is this conversation? Yosef’s entire future, God’s prophesy and covenant with Avraham hinges upon this conversation and Yosef finding his brothers and eventually winding up in Egypt. The turning point in the narrative of Breishit hinges upon and an unnamed man giving directions to Yosef. The Talmudic Sages explain that this was not a chance passer-by but an “angel”; a divine messenger of God.

                For the Talmudic Sages, implicitly, this narrative is about God’s involvement in a person’s life.  Certainly, it is human nature to focus upon the big glaring moments: the explanation of a dream, a colorful coat, being thrown into a pit or being sold. God’s presence or absence may appear to be obvious. For the Sages, the key to a relationship with God was being able to sense God’s presence in the smallest and seemingly innocuous moments like a moment shared with an unnamed passerby who offers directions. The key is for us to be open-minded, and open-hearted enough to see that turning point and have the courage to see where it leads. It may lead to a new opportunity, it may cause us to avoid being in the “wrong place at the wrong time”.  For the Talmudic Sages, this is never happenstance this is evidence of God’s involvement and we must learn to make ourselves aware. Part of Yosef’s growing up involves increasing his awareness of God’s presence. The same can be said for our teenage son. Part of his growing up and maturation process is an increased awareness of those small details, those easily overlooked moments that really are turning points in life, and the ability to sense God in those small moments.

Peace,

Rav Yitz  

But You'll Never Find Another Honest Man (robert Hunter & Jerry Garcia - "Loser")

We went and visited our eldest daughter. Thankfully she lives in Florida, so our visit coincided with our desire to be somewhere warm and sunny for a few days. During our visit, I received a special treat. I had a chance to watch our daughter at work. She is the Campaign Manager for a women running for the U.S. House of Representatives in a congressional district in Palm Beach Florida. We went to her office and because her brother and sisters needed community service time for school, they spent a few mornings doing volunteer work for their big sister and the campaign. One of the largest components of a campaign is fundraising. I spoke to our daughter and the candidate and asked if there was ever a time when they felt that the campaign could not accept a “campaign donation” from individuals or a Political Action Committee (PAC). Maybe the donor’s beliefs about other issues were totally at odds with the candidate’s positions. Acceptance of the donation would cost the candidate moral integrity and render the candidate as “a flip-flopper” or “pandering”, or without a discernable moral code.  Both our daughter and her candidate explicitly said that they have refused donations when the cost is a sacrifice of personal integrity and moral code. I gave my daughter a look that she has received from me since she was a little girl. She then explained to me that they before they accept a donation, they research the donor in order to make sure that acceptance of the donation doesn’t necessitate a diminishment of or a compromise of integrity. If the research makes a mistake and they find out, our daughter makes sure that the donation is returned right away.

This Shabbat, we read from Parsha Terumah. In it, Moshe has re-ascended the mountain in order to receive the laws, and the blueprint, if you will, for the construction of the Mishkan, the portable tabernacle that will eventually permit B’nai Yisroel to gather, to make offerings to God and to provide a physical dwelling for God. If you are an architect, or if you are an interior decorator, this Parsha goes into tremendous detail about Mishkan’s construction and decoration. Before all the detail are presented for construction and decoration, God commands Moshe to tell B’nai Yisroel that the funding for this vital public works project will come from each individual V’Yikchu Li Terumah Mei’eit Kol Ish Asher Yidvenu Libo Tikechu et Terumati – They shall take for me a portion, from every man whose heart motivates him, you shall take my portion (Ex. 25:2). The holiest spot within the community, the most sacred area is based upon each and every individual apportioning a percentage of their assets to the construction of, decoration of, and maintenance of the Mishkan. How incredibly equitable! Everyone is involved and everyone has a stake in the outcome. There were no “dues” per se. Rather, each individual had to look within him/herself and be brutally honest. Each individual would give as they saw fit. 

          This was a sacred moment between the individual and God. The object was not to give due to social pressure but rather for the holiest of reasons. However, such a process requires tremendous honesty. Such a process requires us to be sure that our outside matches our inside. Such a process forces the individual to “mean what you say and say what you mean”. Such a process forces the individual to not only “talk the talk” but walk the walk”. This message is subliminally hinted at when we read about the design of the Aron, the Ark that is to hold the Shnei Luchot Ha’Brit – the Two Stone Tablets upon which are written the Ten Commandments. V’Asu Aron Atzei Shitim – they shall make an Ark of acacia wood (Ex.25:10).  V’Tzipitah Oto Zahav Tahor Mibayit U’Michutz T’Tzapenu V’Asita Alav Zeir Zahav Saviv – You shall cover it with pure gold, from within and from without shall you cover it, and you shall make on it a gold crown all around (Ex. 25:11).  It makes sense that the outside of the Ark is covered with gold since that will be viewed by the people. However, what is the reason for lining the arc with pure gold from the inside? Rabeinu Chananel, the 11^th century North African Talmudist, comments that this arrangement symbolized the Talmudic dictum that a Torah scholar must be consistent; his inner character must match his public demeanor, his actions must conform to his professed beliefs. However, there is no reason to limit such sentiment to Torah scholars. Kol Ish Asher Yidvenuy Libo Tikechu et Terumati – every man whose heart motivates him you shall take my portion. Every man should be motivated to be consistent. Every person’s actions should conform to his/her professed beliefs, and his or her beliefs should be expressed by behavior.

            Every day, we face the struggle to keep the pure gold that exists within our insides the same as the pure gold that exists on the outside. The object is to never tarnish that which lies within nor that which lies without. So we should seize every opportunity to express holiness, whether Mitzvot l’Ben Adam L’Chavero (Mitzvot that pertains between people) or Mitzvot L’Hashem (Mitzvot that pertain to God.  If we neglect those opportunities, we tarnish the most precious aspect: our souls’ purity and holiness. When I asked our daughter why she is so rigorous in checking the donors and demands that her staff must be so rigorous in checking the donors; she smiled and reminded me that her father is a Rabbi, that she grew up in an observant home, and, more than anything, she understood that personal integrity is based upon behaviour both in the home and outside the home. We don’t behave in a manner or associate with those who tarnish our integrity, our code, and our “brand”. That is to say, their insides, match their outsides. She continued to explain that this rigor is one the few ways the voters can determine a candidate’s integrity and authenticity. As I listened to my daughter and watched her work, it became clear that she learned this lesson well.

Peace,

Rav Yitz

What a long strange trip it's been (Hunter, Garcia, Weir,Lesh - Truckin')

As an American living in Toronto, I could not have been anymore proud as when the United States Women’s soccer team made it to the World Cup Finals only to lose in penalty kicks to Japan. As an American living in Canada, I could not be any more disgusted as I watch a group of first year congressman and woman play chicken with the United States economy, the world economies, and the United States credit rating. Thankfully I am living here in Toronto. Sadly, this political game with the debt ceiling, and budget deficits, will hurt financial markets, the American people and negatively affect the economies throughout the world. Equally as sad is the apparent divisions within the United States when it comes to the role of government. This division is so powerful that it truly threatens the governability of has been the bastion of freedom for many generations. This division of states is routinely symbolized between Red states and Blue states. Red States tend to be the Southeast, Midwest and Western states. The Blue states tend to be the Northeast, the West Coast, the Pacific North West, and some states in the industrial Midwest. The assumption is that Red States tent to be culturally conservative while blue states tend to be culturally liberal. Red States, those dominated by the Republican Party tend to be anti-abortion, pro-life, pro-family, pro-small government and pro-Christian right. Blue States, those dominated by the Democratic Party, tend to be pro-choice, pro-government, and tend to avoid the Christian right. With this clear dichotomy in mind, it is quite revealing that the states with the highest rates of divorce are Red States, in the west and south east. And the states with the lowest rates of divorce are those bastions of Northeast liberalism: Massachusetts, Connecticut, New York, and New Jersey. Sociologists point to the link between education and divorce rates as well as these more culturally liberal states tend to acknowledge and deal with problems in a way that is quite different from other states.

This Shabbat, we read from parsha Maasei. It is the final Parsha of Sefer BaMidbar. Maasei begins with Moshe’s recording of all the places that Bnai Yisroel had traveled during the course of its 40 years of wandering. Moshe makes the final preparations for Bnai Yisroel’s entrance into Eretz Canaan: including the establishment of national and tribal boundaries. Also, Moshe gives his decision to the Daughters of Zelophchad (Parshat Pinchas) who have inherited their father’s tribal holdings. Moshe informs Bnai Yisroel of inter tribal marriage while simultaneously retaining the integrity of tribal boundaries. Also six cities of refuge are established for those individuals who have committed manslaughter, (and accidental death) and are fleeing the avenging family member.

It is interesting to note that west of the Jordan River; three cities of refuge are established and east of the Jordan River, three other cities of refuge are established. However, west of the Jordan, there were 9 ½ tribes requiring only 3 cities of refuge. East of the Jordan there were 2 ½ tribes requiring 3 cities of refuge. On a per capita basis, more cities of refuge were needed for the 2 ½ tribes that did not enter into the land. Eit Shalosh Heh’Arim Asher Titeinu Sheish Arei Miklat Hihyehnah Lachem. Eit Shalosh Heh’Arim Titnu Mei’eiver La’Yarden V’Eit Shalosh He’Arim Titnu B’Eretz Canaan Arei Miklat Tiheyehnah – As to the cities that you shall designate, there shall be six cities of refuge for you. Three cities shall you designate on the other side of the Jordan, and three cities shall you designate in the land of Canaan; they shall be cities of refuge (Num. 35:13-14). The Talmudic Sages in Tractate Makot 9b infer that killing was more commonplace on the east bank, so that despite its smaller population more cities of refuge were required.

Remember that these 2 ½ tribes were the tribes that wished to remain east of the Jordan River because the grazing lands were plentiful. These were the tribes that demonstrated greater concern for the expressions of wealth (cattle), than their children’s place within the tribal covenant. While many of us can easily identify with a group that wishes to become financially better off for the sake of the children, these 2 ½ tribes did so at the expense of their children. The Midrash teaches us that these 2 ½ tribes were the first to become assimilated and disappear. Meanwhile the majority of the tribes were able to create a society that, on a per capita basis, had little need for cities of refuge. These tribes seem to have a common sense of purpose and mission. These tribes understood that the more educated the people, the better the chance of passing the covenant to the next generation, the greater the possibility of maintaining the values of a holy nation. Indeed, the secret to our survival has been and will continue to be our desire and effort to remain a holy nation. This can only be accomplished through Jewish education and Jewish engagement of the Jewish community.

Peace,

Rav Yitz