Red And White Blue Suede Shoes, I'm Uncle Sam How Do You Do?; Give Me Five Stay Alive, Ain't No Such Luck I Learned To Duck (Robert Hunter & Jerry Garcia - "U.S. Blues")

           With the beginning of the July, I cannot help but think about the importance of July 1st Canada Day and July 4 U.S Independence Day, sacred days for both my adopted country and my country of origin, These first few days of July remind me of the importance of liberal democracy, on this continent and throughout the world. As Winston Churchill said, “democracy is the worst form of government except for all the others that have been tried”.Yet despite Churchill’s insightful words, democracy and democratic institutions are under pressure, especially in two of the three democratic countries that should be beacons of democratic light throughout the world: Israel and the U.S. In Tom Friedman’s June 28th New York Times Editorial, entitled “The victory-at-any-cost mentality of the Trump far right — which was vividly described in Washington on Tuesday during Cassidy Hutchinson’s testimony to the Jan. 6 committee — is part of a broader trend of deeply anti-democratic values that are at odds with what many Americans and Israelis still aspire to. If this trend prevails, it will tear apart both societies, which is why the soul of Israeli democracy and the soul of American democracy is on the ballot in their next elections”. However, Friedman takes solace in the one-year experiment of Israel’s outgoing governing coalition comprised of center left/right wing/and Arab parties that managed to govern, pass a budget for the first time in 3 years, and essentially govern based upon democratic ideals, facts, and hope instead of fascism, alternative facts and fear. Friedman also found solace in the recent testimony before the January 6th committee of a 25-year-old white house staffer who came forward and told the committee all that she saw, all that she made notes of, and all the conversations she had. Friedman reminds us that democracy depends upon the ability to govern from the center, not the extremes, and there comes a time when individuals must always remember that the first loyalty is to country, constitution, and the rule of law and not party or individual. 

          This morning we read from Parsha Korach. Following their punishment of wandering for forty years because of their initial belief in the ten spies’ false report, Korach, a member of Moshe Rabeinu’s family stirs up trouble. Moshe’s authority is questioned, those who rebel are punished, and those who were silent bystanders were also punished. The Parsha concludes with God speaking to Moshe and enumerating Aaron’s priestly responsibilities, all of the entitlements, and all the sacrifices that come with the position

          Clearly, the most poignant moment in the narrative is the confrontation between Korach, Datan and Aviram, and all their followers with Moshe and Aaron. After witnessing Miriam becoming a leper for speaking against Moshe (Parsha B’Halotcha), after witnessing God’s anger and Moshe’s defense of the people in Parsha B’Halotcha and Shlach Lecha, the rebellion is very troubling. Moshe is shocked by it. He is hurt by it. The fact that he didn’t want the job in the first place, the fact that he went to bat for his flock time after time, leaves Moshe questioning his purpose.  Vayishmah Moshe Vayipol Al Panav – Moshe heard [the complaints] and fell on his face (Num 16:4).  Why did Moshe fall on his face? The Medieval commentators offer a variety of explanations.  Chizkuni, the 13th-century French commentator explains “Moshe fell to the ground in humiliation [at Korach accusation]. Rashi, the 11th-century French commentator explains that “Moshe fell in despair, he felt powerless to appeal to God for the fourth time. He defended the people after the Golden Calf, when they complained for no good reason, and when they heeded the spies." However, there is another and, perhaps, more modern reason why Moshe fell upon his face. Moshe was not humbling himself before Korach and the rebels. Rather he was publicly demonstrating that he was humbling himself before God, Torah, and its institutions. Moshe publicly demonstrated that his own ego and welfare were subservient to God and Torah. Korach’s rebellion and the fact that Korach did not fall upon his face indicated that Korach put himself above Torah and the community. Moshe was trying to save and preserve Torah, God, and community at his own expense.  Korach was clearly trying to promote himself.

          From the episode of Korach, we see the first example of how messy leading a community can be in which laws are discussed and interpreted as opposed to enacted based solely upon power. From the episode of Korach, we see, for the first time, a leader placing the rule of law, a document, and its institutions above himself. In doing so, Moshe preserves the community as well as retains his role as leader.  This type of leadership can neither afford to be cynical, self-centered, nor arrogant. Rather, this type of leadership must have the courage and the patience to lead people in a direction that is required as opposed to what the people may desire. Indeed, great leadership requires the courage to rule from the middle and to preserve a community’s sacred institutions and documents even at the expense of power.

Peace,
Rav Yitz

Lord There Opened Up A Hole So Big, He Thought His Time Was Up (Rodney Crowell- "California Earthquake")

           I was reading the Times of Israel and the Jerusalem Post this week. I was getting more and more aggravated. Our son asked me what I was reading that caused me to become so upset. In an attempt to cheer me up, he even joked that the last time he saw me this upset was after the U.S. elections occurred when Trump and his minions spent every day until the inauguration screaming about “a stolen election” “the deep state”, and “and one of biggest conspiracies of all time”.  Of course all his and his minions’ hate, vitriol, lying,  race-baiting and conspiring, led traitorous right-wing, fascist, white supremacist organizations to riot at the United States Capitol.   Amid all the Israel bashing, amid all the Antisemitism and all the Jewish organizations screaming “anti-semitism” at various pop cultural influencers, and various political leaders, and Palestinian leaders, I am shocked at how quiet that same Jewish world has been with the vitriolic, poisonous rhetoric of Bibi Netanyahu, his followers, certain right-wing Orthodox Rabbis. Ever since a coalition was cobbled together to form 61 seats, a coalition that includes Right Wing Nationalists, Secularist, and Islamists, Bibi and his followers have cried out that the “deep state” is the cause of this illegal coalition, the “election was stolen”,  The head of the Shin Bet has warned that such provocative language served as motivation 26 years ago when a lone, ultranationalist gunman assassinated Yitzchak Rabin. The rhetoric then and now is remarkably the same. This coalition was successfully cobbled together after Netanyu was asked and failed to form a 61 seat coalition. Why the vitriolic poisonous rhetoric that claims this coalition is doing to destroy Israel? That’s easy, the right-wing Orthodox parties and rabbis are not part of the coalition. They backed Bibi. So now, they, along with their idol, Netanyahu, have been trying to scorch the earth, creating irreparable harm to Israel’s most noble experiment, a Jewish Democracy.  

          This week we read from Parsha Korach.  Korach was a relative of Moshe's. They both came from the tribe of Levi. Korach questioned Moshe, and soon Korach was leading a rebellion against Moshe. Moshe tried to keep peace within the community but to no avail. A divine test is administered, and Korach and his supporters fail. The earth swallowed them up. However, God is angry and a plague falls upon the people. However, B'nei Yisroel doesn't speak out against Korach. They don't "call him out". They are passive and because of their passivity, they are punished.  Yet the people are still not convinced that Moshe and Aharon should remain in charge, only that Korach was unworthy. So a second divine test is administered this time with 12 rods stuck in the ground and almond branches resulting in Aaron’s staff, thus symbolizing that God has chosen Aharon to be the Kohen Gadol.  The Parsha concludes with God speaking to Aharon and re-iterating his obligations in terms of the Mishkan, the Altar, and the Tent of the Meeting.

          The Torah portion begins rather innocuously, much like many rebellions. VaYikach Korach ben Yitzhar Ben Kahat ben Levi v’ Datan V’Aviram B’nai Eliav V’On ben Pelet Bnai Reuven – Korach son of Itzhar son of Kohath son of Levi took Datan and Aviram.  Korach “took” these men? Where did he “take” them? Rashi, the 11th-century French commentator, offers an explanation based upon the Midrash Tanchuma (a fifth-century compilation of rabbinic commentary). Rashi points out that VaYiKach he took - suggests that there should be a direct object. Since there is no direct object, Lakach Et Atzmo LTzad Echod – he [Korach] took himself off to one side or separated himself from the rest of the Leviim. By definition, a rebellion is a means of separating oneself from authority or from accepted norms. No, Korach wasn’t debating policy. Korach was questioning Moshe’s legitimacy as the leader. In a sense, Korach was questioning God’s authority. Korach was challenging God by asking, “why was Moshe chosen and not me?” Perhaps even more troubling than that question raises a crisis of faith.  “Who is God, that God should appoint a leader over us? Shouldn’t the people choose their own leader?”. Korach didn’t question Moshe’s authority in a private meeting between individuals. Rather, Korach gathered 250 supporters, and then publicly challenged Moshe. The public questioning, the tone, the vitriol eventually led to a rebellion and people died. Korach's rebellion against Moshe was not an attempt to create a better, more efficient form of governance. Instead, Korach's rebellion was an attempt to elevate his own stature, authority, and power. He gathered leaders from other tribes, tribes that were geographically near him that heard his complaints. He didn’t have the support of other Leviim.  Korach was the first great “disruptor”, challenging Moshe’s authority and the institutions that he helped to establish in order to keep B’nai Yisroel safe from all those threatening societies.  

So when will I be able to read the news out of Israel without angst, concern, and muttering under my breath? On June 14th,  the Knesset is scheduled to vote to approve of this new coalition and this noble and sacred experiment in Democracy.  Until then, another outgoing leader will scream, yell and spew the same poisonous vitriol, rhetoric, and winking and nodding to right-wing extremists as a  former  U.S. President. I explained to my son that in the meantime, while Israel and the world wait for the new coalition to actually assume its rightful place as the new government, it would be nice if those same Jewish organizations that call out the Anti-Semitism and Anti Zionism  call out the poisonous rhetoric, the hateful vitriol of Netanyahu and his extreme supporters before Jews turn on Jew. The Shin Bet has warned us that the political and religious environment is growing frighteningly similar to 26 years ago. The rhetoric and the words of the extreme right-wing Rabbinic community grow increasingly intolerant, self-righteous, and demonizing of fellow Jews. My son reminded me that the irony and the tragedy of  Netanyahu and his religious supporters is that they should know better since they are all too familiar with this “scorched earth” strategy, and the deadly rebellion of Korach.

Peace,
Rav Yitz

I Have Always Heard That Virtue Ought To Be Its Own Reward (John Barlow & Brett Mydland - "Just a Little Light")

           A  former and still popular U.S. President once said that “elections have consequences”. That statement reflects on the leaders who campaigned, and who sought votes and who either won or lost. That statement also reflects upon the public, both upon those who vote and those who don’t, upon those who are enfranchised and those who are disenfranchised, and those who live in and among the community where the election took place and those who do not live in the community but have to deal with the community.  “Elections have consequences” for wherever elections are held, at the Federal and the Municipal level and elections have consequences at a Co-Op board, a school board, a board of directors, and even at a Shul. If an effective, competent good leader is elected, the community and the organization is rewarded. If an incompetent, ignorant, self-promoting, or disingenuous leader is elected, the community and the organization are ultimately punished. 
          This Shabbat, we read from Parsha Korach. Korach was Moshe and Aaron’s cousin. “ tribe of Levi. Korach questioned Moshe's authority eventually leading a rebellion. Korach did question Moshe’s authority in a private meeting between individuals. Rather, Korach gathered 250 supporters, and then publicly challenged Moshe. Moshe tried to keep peace within the community but to no avail. A divine test is administered, and Korach and his supporters fail. The earth swallows them up. However, God is angry and a plague falls upon the people. They are communally punished for Korach's actions, their passive support, and their failure to bond together against Korach. Yet the people are still not convinced that Moshe and Aharon should remain in charge, only that Korach was unworthy. So a second divine test is administered this time with 12 rods stuck in the ground and almond branches resulting in Aaron’s staff, thus symbolizing that God has chosen Aharon to be the Kohen Gadol.  The Parsha concludes with God speaking to Aharon and re-iterating his obligations in terms of the Mishkan, the Altar, and the Tent of the Meeting. 
           The Parsha offers a benchmark for evaluating conflict. The Talmudic sages explain that conflicts disagreements and different opinions are to be expected    There are conflicts and disagreements that are “Shem Shamayim” (in the Name of Heaven) and there are those that are not in the name of heaven.  Korach’s rebellion, according to the Talmudic Sages, was not in the name of heaven.  The Parsha begins like any disagreement or a rebellion should begin: and an aggrieved person tries to convince others that they, too, are aggrieved.  VaYikach Korach ben Yitzhar Ben Kahat ben Levi v’ Datan V’Aviram B’nai Eliav V’On ben Pelet Bnai Reuven – Korach son of Itzhar son of Kohath son of Levi took Datan and Aviram.  By the end of the “Rebellion”, Moshe has attempted to make peace by bowing his head to the ground in front of Korach and God is seething VaYidaber Hashem  El Moshe V’Aharon Leimor, HiBadlu MiToch Ha’Edah HaZot  Va’Achaleh Otam K’Ragah - And Hashem spoke to Moshe and Aaron saying; separate yourselves from this congregation so that I may consume them in a moment.  VaYiplu Al Peneihem VaYomru Eil Elohei HaRuchot L’Chol Basar HaIsh Echad YeCheta V’Al Kol Ha’Edahg Tiktzof - and they fell upon their faces and said, “O’ God, God of the spirits and all flesh, shall one man sin, and You be angry with the entire assembly? (Num.14:20-21) The answer of course is yes. This is why God urged everyone to separate themselves from Korach, and those who did not would be punished as well.
          Yes, the people were misled by a disingenuous Korach. Indeed, Korach’s accusation that Moshe and Aaron were “lording” themselves over the community, resonated with those who followed Korach. The consequences were revealing. Moshe interceded on behalf of the community in order to minimize the communal guilt and punishment. Korach and his followers were punished.  However, the shine on Moshe’s leadership had been tarnished and his leadership would continue to be challenged until B’nei Israel’s arrival in Eretz Canaan. No, Korach’s rebellion did not succeed. Even so, the community was punished. Imagine what would have happened if Korach had succeeded. Well, it seems that there are enough examples of leaders who came to power through grievance, there are enough examples of leaders who are mostly concerned with themselves and not the welfare of the community, and there are plenty examples of leaders who spread KoRaCh spiritual baldness or emptiness as part of their own agenda. It is up to everybody else to speak out against such leaders and to distance themselves from such leaders not only for their own welfare but the welfare of the community or the organization.

Peace,
Rav Yitz

One And Only Rebel Child, From A Family Meek And M (Merle Haggard - "Mama Tried")

Maybe I am getting mellower as I get older. Although, my family would passionately disagree. Perhaps, all the gray hair on my head and in my beard indicates that instead of becoming mellower, I have truly become wiser. I am sure my family scoffs at that characterization as well. Maybe the wisdom that is embodied in all my gray indicates wisdom at choosing battles, especially with my children. One such seemingly minor event occurred on Monday of Labour Day when I spent most of the day running errands with my seventeen-year-old daughter. When we began, she gave me the list of errands, and only one caught my attention and was worth a follow-up question or two. She wanted to stop at a store and get a second ear piercing. I chuckled and she asked if I had any problem with her request. Now if I was younger, as I was with our eldest daughter, I would have said absolutely not, I would have told her that she can do that when she goes off on her “gap” year in Israel or while she is away at University. In fact, I did say to her two older sisters when they made a similar request. I asked why she wanted a second piercing. Her response was truly insightful. She explained that she didn’t have to ask. She could have borrowed the car and went to get the second ear piercing or pierce some other part of her body. She explained that at her age she could have done any number of things to “rebel”, to express her independence, and her individuality. I asked her one simple question. Is it more important to get the second piercing or rebel?

 This Shabbat, we read Parsha Ki Teitzeh. Moshe teaches us the laws concerning war, creating an environment for soldiers to behave as honorably as possible. We learn that everyone, whether “loved” or “hated” has rights under the law as well as entitlements. We learn that every one of us is responsible for the other. If we see something that has been lost by our neighbor then we pick it up and return it. Moshe re-iterates that human relationships can either be holy, between a husband and wife and between parents and children or unholy by crossing the boundaries of those relationships. Moshe reminds the people that children will not be punished for the sins of their parents, nor will parents be punished as a result of their children. In such a situation there would be no need to add punishment since the parents of the child or the children of the parent would be punished enough just having been touch by the situation. Essentially this morning’s Parsha is all about human relationships designed to maintain individual holiness as well as communal holiness.

So it is troubling that we are confronted with one of the most controversial commandments of the Torah. Ki Yiheyeh L’Ish Bein Sorer U’Moreh Einenu Shomeiah B’kol Aviv U’vkol Imo, If a man will have a wayward and rebellious son, who does not hearken to the voice of his father and the voice of his mother V’Yisru Oto v’Lo Yishmah Aleihem and they discipline him, but he does not hearken to them, then his father and mother shall grasp him and take him out to the elders of his city and the gate of his place. They shall say to the elders of the city, B’Neinu Zeh Sorer U Moreh “This son of ours is wayward and rebellious, he does not hearken to our voice; he is a glutton and a drunkard.” All the men of his city shall pelt him with stones and he shall die;  U’viarta HaRah Mikirbecha and you shall remove the evil from your midst (Deut. 21:18-21). The literal meaning of the verses suggests that in the extreme case of an evil child who is beyond help and clings to evil the way the rest of the community clings to holiness, such a child must be eliminated. First, we should all recognize the fact that Moshe’s presentation of the “Rebellious Child” is theoretical. The Talmud makes the point that “there never was nor will there ever be” a child to be put to death based upon this law. If, as the sages explain, that “there never was nor will there ever be a child put to death base upon this law” then the why is here in the Torah.  Some of the commentators suggest that it is an implied primer for child-rearing and inculcating the child with the parents’ values. That means that the parents need to have a common consistent voice when teaching values. They must minimize any contradiction when it comes to making decisions, and transmitting values.  The “rebellious son”, therefore, is an illustration of what can happen when parents are inconsistent. For Moses, the case occurs when a man has a child by the wife whom he doesn’t love as opposed to the wife whom he does love. We saw it with Jacob. He favored the son’s that were born to him by his beloved Rachel.

In the great scheme of things, a second ear piercing is no big deal. Personally, I had no problem with it. I explained that my hesitancy was a result of making sure that Mom was on board. I explained that if the ear piercing is about a child’s rebellion, then I suggested that a real rebellion would be to go and do without seeking permission but rather present it as a fait accompli. If the ear piercing is just about getting a second piercing, then I suggested she ought to inform her mother like she informed me. Because mom didn’t know about our daughter’s plan on that day,  I told her that I couldn’t take her without her Mom being informed and without Mom afforded the opportunity to say her piece. I chuckled again and this time my daughter told me that she was glad that I had mellowed enough that there were far more serious child rebellions than a second ear piercing.

Peace,

Rav Yitz

Mother American Night, Here Comes The Light (John Barlow & Bob Weir - "Black Throated Wind")

Both Canada and the United States celebrated this week. On Monday, Canada celebrated The Articles Confederation and its 152^nd birthday. On Thursday, the United States celebrated the ratification of the Declaration of Independence and its 243^rd birthday. Both the days were marked by people enjoying beautiful summer weather, barbeque, baseball, and fireworks. Both countries are a testament to the sanctity of democracy, a free press, and safeguards to prevent tyranny.  Regarding democracy, Sandra Day O’Connor, the first female Supreme Court Justice of the United States commented: “The freedom to criticize Judges and other public officials is necessary for a vibrant democracy.” In parliamentary governments such as England and Canada, we are able to routinely watch the Prime Minister walk into Parliament and be routinely criticized.  In the United States, political satire and the press that assumes the mantle of criticism. The criticism, is of course, a means by which the executive branch is held accountable, apologizes if necessary, and improves.

This week we read from Parsha Korach. This week's Parsha is Korach. Korach was a relative of Moshe's. They both came from the tribe of Levi. Korach questioned Moshe's authority. He did not do this during a private meeting between individuals. Rather, Korach gathered 250 supporters, and then publicly challenged Moshe. Moshe tried to keep peace within the community but to no avail. A divine test is administered, and Korach and his supporters fail. The earth swallows them up. However, God is angry and a plague falls upon the people. They are communally punished for Korach's actions, their passive support, and their failure to bond together against Korach. Yet the people are still not convinced that Moshe and Aharon should remain in charge, only that Korach was unworthy. So a second divine test is administered this time with 12 rods stuck in the ground and almond branches resulting in Aaron’s staff, thus symbolizing that God has chosen Aharon to be the Kohen Gadol.  The Parsha concludes with God speaking to Aharon and re-iterating his obligations in terms of the Mishkan, the Altar, and the Tent of the Meeting.

Clearly, the most poignant moment in the narrative is the confrontation between Korach, Datan and Aviram, and all their followers with Moshe and Aaron. After witnessing Miriam becoming a leper for speaking against Moshe (Parsha B’Halotcha), after witnessing God’s anger and Moshe’s defense of the people in Parsha B’Halotcha and Shlach Lecha, the rebellion is very troubling. Moshe is shocked by it. He is hurt by it. The fact that he didn’t want the job in the first place, the fact that he went to bat for his flock time after time, leaves Moshe questioning his purpose.  Vayishmah Moshe Vayipol Al Panav – Moshe heard [the complaints] and fell on his face (Num 16:4).  Why did Moshe fall on his face? The Medieval commentators offer a variety of explanations.  Chizkuni, the 13th-century French commentator explains “Moshe fell to the ground in humiliation [at Korach accusation]. Rashi, the 11th-century French commentator explains that “Moshe fell in despair, he felt powerless to appeal to God for the fourth time. He defended the people after the Golden Calf, when they complained for no good reason, and when they heeded the spies. There is an enormous difference between falling due to humiliation or public embarrassment and falling down upon the ground due to despair and the knowledge that one his helpless to fix a bad situation. Soon after he falls to the ground, he figures out, along with God’s help, how to solve the problem and consolidate his authority. Just as important, the people learn the lesson about following the emptiness of cynical self-centered leadership.

However, in the context of Canada Day, Independence Day and the celebration of the success of liberal democracy, Parsha Korach teaches us something about leadership. Perhaps it is a lesson or an indication that democracy is vibrant and successful. Not only is a democracy’s vibrancy based upon the peoples’ ability to criticize the various branches of government, but the target of criticism, when necessary must be able to apologize. When leaders fail to apologize or avoid apologizing, they may think that doing so diminishes their power or that they are not answerable to governed. Let those leaders take a less from Moshe Rabeinu.  Not only did he apologize in a heartfelt manner that was full of remorse and integrity, but he consolidated his power and demonstrated greater humanity and approachability. Both qualities are necessary for successful leadership.

The Bottles Stand As Empty Now, As They Were Filled Before (Robert Hunter & Jerry Garcia - "Ship of Fools"

A Canadian acquaintance of mine used to be a huge fan of President Trump. He had a “Make America Great” hat and everything.  When I asked why he was such a fan, his answer was similar to approximately 40% of Americans, “because he says what’s on everyone’s mind but no one has the nerve to say.”  We met for coffee this week and I asked him if he thought the Canadian Prime Minister “had a special place in hell” because he called the President out on the ridiculous misrepresentations of tariffs and trade with the United States. I asked him if he was still a fan of the U.S. President who recently threatened the Prime Minister and Canada by saying that if the Prime Minister continues doing what he is doing the Canadian people will suffer. I asked my friend if he thought that the North Korean leader was a smart, great guy, whom the President is looking forward to having to the White House. He sheepishly smiled and explained that he honestly did not think that it was possible for a President to screw up the U.S / Canadian relationship. I reminded him that the relationship is stronger than a Donald Trump “tweet” or two. However, it is troubling to think of all the serious issues that need to be dealt with, and this President  creates a problem, spreads emptiness, antipathy and mistrust because he can, because it provides a sense of empowerment.

This week we read from Parsha Korach.  Korach was a relative of Moshe's. They both came from the tribe of Levi. Korach questioned Moshe's authority eventually leading a rebellion. Korach did question Moshe’s authority in a private meeting between individuals. Rather, Korach gathered 250 supporters, and then publicly challenged Moshe. Moshe tried to keep peace within the community, but to no avail. A divine test is administered, and Korach and his supporters fail. The earth swallows them up. However God is angry and a plague falls upon the people. They are communally punished for Korach's actions, their passive support, and their failure to bond together against Korach. Yet the people are still not convinced that Moshe and Aharon should remain in charge, only that Korach was unworthy. So a second divine test is administered this time with 12 rods stuck in the ground and almond branches resulting in Aaron’s staff, thus symbolizing that God has chosen Aharon to be the Kohen Gadol.  The Parsha concludes with God speaking to Aharon, and re-iterating his obligations in terms of the Mishkan, the Altar, and the Tent of the Meeting.

The Torah portion begins in rather innocuously, much like many rebellions. VaYikach Korach ben Yitzhar Ben Kahat ben Levi v’ Datan V’Aviram B’nai Eliav V’On ben Pelet Bnai Reuven – Korach son of Itzhar son of Kohath son of Levi took Datan and Aviram.  Korach “took” these men? Where did he “take” them? Rashi, the 11^th- century French commentator, offers an explanation based upon the Midrash Tanchuma (a fifth century compilation of rabbinic commentary). Rashi points out that VaYiKach he took - suggests that there should be a direct object. Since there is no direct object, Lakach Et Atzmo LTzad Echod – he [Korach] took himself off to one side or separated himself from the rest of the Leviim. By definition, a rebellion is a means of separating oneself from authority or accepted norms. The name Korach coming from the three lettered root of Kuf (K) – Resh (R) and Chet (Ch) means to make something empty or bald. KoRaCh’s rebellion against Moshe was not an attempt to create a better more efficient form of governance. Instead, KoRaCh’s rebellion was an attempt to elevate his own stature. He gathers leaders from other tribe, tribes that were geographically near him that heard his complaints. He didn’t have the support of other Leviim.  Korach was the first great “disruptor”, challenging Moshe’s authority and the institutions that he helped to establish in order to keep B’nai Yisroel safe from all those threatening societies.  

As my friend and I finished up our coffee; I told him to read the Tuesday June 12^th NY Times column by David Brooks, a politically conservative observant Jew.  Just last week, we commemorated D-Day, and the generation that created the post war institutions that saved the world and saved democracy. Over the past year, Brooks explains, we have watched the President, as well as leaders from Russia, Turkey, Poland and all the nationalist movements weaken these Post-War institutions that has kept much of the world safe, lawful and democratic.  Brooks points out that these highly nationalistic despotic oriented leaders are very different than those that saved the world from Hitler’s Germany. They are intent on fanning mistrust, spreading an emptiness of their world view in which there is no greater good than one’s own self- aggrandizement. Who knew that they were all taking a page from Korach?

Peace,

Rav Yitz

 

We Will Leave This Place An Empty Stone (John Barlow & Bob Weir - "Throwing Stones")

With school coming to an end, and a wife and three children packing up and getting ready for camp, the house had been in a state of chaos; clothes, boxes, duffle bags and sheets were all over the floor. It had become difficult to walk. I could barely get into bed since so much of my wife’s things had accumulated upon our bed.  Then, amid clothes, garbage, bags, and more clothes, something odd began to happen.   Clothes, towels, sheets, shoes and toiletries started to be packed into duffle bags. Full bags which had briefly blocked access in the hallway were brought down stairs. Duffle bags were loaded into the bag of the minivan. My wife and 17 year old daughter drove off ( I will bring our 16 year old daughter and 13 year old son to camp on Tuesday). Amazingly enough, I could see the floor again, I had access to my bed again, and I no duffle bag blocked my access to a room, or a stairway.  The house was starting to empty out. Needless to say when I return from dropping off the remaining two children, the house will be as empty as ever.  It will be quiet as ever and as peaceful as ever. For a little while, that emptiness, that quiet, will be much appreciated and cherished.

This Shabbat, we read from Parshat Korach.  Korach was a relative of Moshe's. They both came from the tribe of Levi. Korach questioned Moshe's authority. He did not do this during a private meeting between individuals. Rather, Korach gathered 250 supporters, and then publicly challenged Moshe. Moshe tried to keep peace within the community, but to no avail. A divine test is administered, and Korach and his supporters fail. The earth swallows them up. However God is angry and a plague falls upon the people. They are communally punished for Korach's actions, their passive support, and their failure to bond together against Korach.  Yet the people are still not convinced that Moshe and Aharon should remain in charge, only that Korach was unworthy. So a second divine test is administered this time with 12 rods stuck in the ground and almond branches resulting in Aaron’s staff, thus symbolizing that God has chosen Aharon to be the Kohen Gadol.  The Parshah concludes with God speaking to Moshe and enumerating Aaron’s priestly responsibilities, all of the entitlements and all the sacrifices that come with the position.

Just exactly who is Korach, did his rebellion begin spontaneously or was it a long time in the making? The Torah begins the Parshah, teaching us Korach’s genealogy.  His great grandfather is Levi, the third son of Yaakov.  This means that he is a cousin to Moshe and Aharon, both of whom were also the great grandson’s of Levi. Without know much more about Korach, we can already guess his motivation behind the rebellion.  The entire power structure, Torah knowledge, and Priestly knowledge, was controlled by the two brothers, Moshe and Aharon.  The other Leviim, we know, had been given certain special tasks focused upon the maintenance of the Mishkan.  Certainly within the culture of the Mishkan, these jobs, and these Levite families were a big deal. However, outside the Levi  tribe, outside the culture of the Mishkan, not too many members from the tribe of Benjamin, Asher, Naftali, Dan or even Judah cared too deeply about the responsibilities of the various Levite families. Their only concern was Aharon, since they brought their offerings to him; and Moshe, since he was the ultimate decisor of Jewish law. Ibn Ezra, the late 11^th  early 12 century Spanish commentator explains that the rebellion was hardly spontaneous.  He had been thinking about this since the inauguration of the Mishkan (Tabernacle), when Aharon and his sons were designated to replace the other  first born.  Korach took two leaders from the Tribe of Reuben, Jacob’s biological first born son, but overlooked in terms of spiritual inheritance.  The name Korach, means “Baldness, bald spot, or emptiness”.  Korach wanted to be the legitimate heir to Levi. He wanted to  fill the void of leadership when the Mishkan was being built and a person (and ultimately a family) had to be the head of the Mishkan.  However, Korach also spread emptiness to the rest of the community. For Korach to gain power, he separates himself from the community- Vayikach Korach (16:1). He creates an empty space in order to justify his filling it.

Yes, my house will be empty for a few weeks. It will be quiet, it will be peaceful. As soon as the cleaning late comes, it will finally be clean. It will even stay clean for several weeks. I will even relish the quiet and the emptiness. Those empty places, will remain empty until my wife and children return from their summer camp experience. Then, once again those empty spaces will be refilled. Korach didn’t want emptiness for the sake of emptiness. He wanted emptiness in order that he could be the one to fill it. He looked at emptiness as an opportunity to satisfy his own sense of ego.  We all go through moments of experiencing emptiness.  We can leave those spaces empty and in so doing, make them sacred. We can fill that emptiness with sacred activity such as learning and study of Torah. We can even fill those empty spaces with self aggrandizing activities.  Certainly some choices and motivations behind chosen activities will ultimately become more meaningful and beneficial than others.

Peace,

Rav Yitz