Inspiration, Move Me Brightly, Light The Song With Sense And Color, Hold Away Despair (Robert Hunter & Jerry Garcia - Terrapin Station)

         This week, we celebrated Purim. Certainly, Purim looked and felt a lot different this year than last year. Yes, there was a glaring difference between last year’s Purim celebration and this year’s Purim celebration. Last year’s celebration essentially became super spreader events in orthodox communities in and around the New York suburb of Westchester. This year’s celebration was low-key, with no guests, with one eye towards Shabbat preparations. It is still winter; however, I felt the ever so slightest transition to Spring. Daylight lasts just a little bit longer. The sun sets just a little later. When at its apex, the sun burns just a little warmer and shines a  little brighter.  Yes, I am sure we will get some more snow, and there will be more days below freezing; but the fact that there is more daylight, more sunlight reminds us that we are slowly emerging from the darkness of winter. 

           This Shabbat we read from Parshah Tetzaveh. The focus of the Parshah is upon Aharon, Moshe’s brother, Aharon’s sons, their position as the Kohen Gadol, (High Priest), their “work uniform” and their preparations. Just like last week’s Parshah, Terumah was chock full of specifics and details concerning the construction of the Mishkan, Tetzavah’s primary focus is upon the specifics and the details concerning the  Bigdei Kohanim - The Kohen Gadol’s Priestly uniform. From material to design, this aspect of the Parshah is a tailor's/fashion designer’s dream. Once the details for the uniform have been taught, the Parshah changes its focus to the Kohen’s required preparations. These preparations were vital in order to make sure that the Kohen was spiritually pure enough to make offerings on the behalf of the people. God will only rest his presence among the people once the construction is complete, the clothes are made, and the Kohanim have been purified.  

          This is the only Parsha since between the beginning of the Book of Exodus until the end of the Torah that does not mention Moshe by name. Rather, he is referred to as Atah – You. Moshe’s only responsibility focuses upon the purity of the olive oil used to light the Menorah (7 branch candelabra), and making wise personnel choices. Moshe personally designates the Kohanim and he selects wise and talented people to make the sacred priestly vestments and build the Tabernacle. V’Atah T’tzaveh et Bnai Yisroel VYikchu Eilecha Shemen Zayit Zach Katit La’Maor L’Ha’Alot Neir Tamid – Now you shall command the Children of Yisroel that they shall take for you pure, pressed olive oil for illumination to kindle the lamp continually (Ex. 27:20). Rashi explains that “continually” does not mean 24/7. Instead “continually” means that the Menorah (was kindled every evening, even on Shabbat. The Menorah burned from evening until morning. Ramban, citing Sifre ( a rabbinic text of Midrash Halacha), disagrees with Rashi and completely contradicts him. Rambam explains that “continually” does indeed refer to the westernmost lamp of the Menorah that burned 24/7. Figuratively speaking,  light frequently symbolizes wisdom and enlightenment. We also know that light is symbolic of God’s presence. Olive oil provides the fuel for Menorah, a light that was to burn constantly in the Mishkan and later in the Holy Temple, the Eternal Light. Like the Menorah is a vessel requiring pure  Olive Oil in order for a flame to burn, the same is true for the Kohen Gadol who serves as a vessel to transmit sacrificial offerings from the people to God. As a vessel, he must be pure both on the outside (the Bigdei Kahuna -Holy Vestments), and on the inside, his soul. These Holy Vestments are only for the Kohen. However the Menorah, the "continual" light is a light for B’nai Israel. The light of the Menorah embodies B’nai Yisroel’s pursuit of holiness, spirituality, and knowledge. 

          The pursuit of wisdom, enlightenment, and the attainment of holiness is not limited to Moshe and Aharon but is aspirational for all Bnai Yisroel. The pursuit of this light and warmth is not limited to moments of  Torah study, and the fulfillment of the Commandments. Sometimes this pursuit of wisdom and holiness occurs at the most mundane moments when we become aware of the slighted transition of a season, the cycle of a moon, or the first noticeable chirpings of a bird in the morning. Indeed, we look for the light.  Sometimes the light finds us. We look for clarity. Sometimes we need only open our eyes. Our striving is neither confined by time or space, We are able to carry that light with us where ever we go.

Peace,

Rav Yitz

Rav Yitz

Little Bolt Of Inspiration, The Way You Strike Me Now (John Barlow & Bob Weir- "Supplication")

       With Purim having come and gone, with the weather finally breaking the freezing mark and snow beginning to melt, we actually could smell a bit of spring in the air. Another clear indicator occurred each morning this week as we heard birds chirping as we prepared to leave for work and school. Perhaps the clearest indicator occurred the other day when our son and I watched scenes of spring training for our favorite baseball team. Granted, we hardly recognized half the players, and we know that our team will be lucky to have a winning season. Yet we both enjoyed watching these baseball players go through the process of becoming a team, of working together and striving for a common goal.    

This week we combine the final two Parshiot, Vayakahel-Pekudie, and complete the Book of Exodus. Following the sin of the Golden Calf and Teshuvah (repentance), B’nai Yisroel begins executing God’s instructions for the Mishkan, the Ark, and the Tent of the Meeting. You will recall that when God gave these instructions to Moshe, God started from the middle of the Mishkan – the Aron and worked out to the walls of the Tent of the Meeting.  When B’nai Yisroel begins the building process, it begins with walls of the Tent, and then concludes with the altar and finally the Ark.  After the destructive behavior of worshipping the Golden Calf, B’nai Yisroel comes together, and shares a common constructive experience bound by a common goal. Their goal is to complete the construction of the Mishkan. The common experience is their contributions of raw materials. V’Yavo’u  Kol Ish Asher Nasahu Libo V’chol Asher Nadvah Rucho- Every man whose heart inspired him came; and everyone whose spirit motivated him brought the portion of God for the work of the Tent of the Meeting, for all its labor and for the sacred clothing (Ex.35:21). The Or HaChaim explains that there were types of givers: those whose “spirit motivated them” to give what they could afford, voluntarily and wholeheartedly. However there was a second category and perhaps an even nobler category of people whose “heart inspired” them to do more than they could afford since their desire to share in the building of the Mishkan was so incredibly powerful. Their desire to undo the damage of the Golden Calf was so strong they were inspired to an even greater degree. Whether part of the first or second category of givers everyone who donated something participated in this constructive process, everyone had an opportunity to repent for the sin of the Golden Calf and for their lack of faith. If viewed as a process, B’nai Yisroel began on the outside of its relationship with God, struggling to connect to God by means of idolatrous behavior.  After its repentance and with the completion of each aspect of the Mishkan and the Ohel Moed; Bnai Yisroel began moving towards the Holy of Holies. They started with the walls of the Tent of the Meeting, and finished with the ark. They started where they were capable and as they continued to spiritually and grow and develop they were able to move to the next aspect until finally concluding with the Aron.

For the vast majority, we approach God in a similar way. As we become inspired, we come to Judaism. As we become motivated, we dedicate a greater portion to God, both in terms of tzedakkah and time. It is very rare when our motivation or dedication comes as a result of a “bolt of lightning” or some existential metaphysical sign or wonder. No, our motivation and dedication is a result of our recognition that there is something missing in our lives. We miss meaning and purpose in our lives. We miss contentment in our lives. We miss peace in our lives. Certainly we can be happy without meaning. Certainly we can be happy without contentment. Certainly we can be happy without peace. Why? Happiness is rather fleeting and quite often it is the result of some external factor. Meaning, contentment and peace are ultimately internally influenced and far less fleeting.  Our movement towards God, our movement towards greater observance, is a series of steps. We don’t begin as a Tzaddik observing all mitzvot.  Rather, one mitzvah leads to another, learning leads to more learning which eventually leads to doing.

We learn several vital lessons from these Parshiot. First, we learn that Judaism requires two parties, God and B’nai Yisroel. Both must exist together in a balanced relationship. When God and Torah become so far out of reach, B’nai Yisroel will become alienated and turn to idolatry, such as the Golden Calf, crass materialism, money or some other type of “God”. When B’nai Yisroel fails to elevate itself in Kedushah, in holiness, then we fail in our dual mission: make our lives more meaningful and spiritual; “be a light among the nations”. However when we enter into a highly participatory and shared communal experience, such as building the Mishkan, or any project or program that we build, we must sacrifice some of our personal needs for the well being of the community. Second, we learn that when the community shares a common sense of purpose, something wonderful happens. We achieve that balance between God and ourselves. The result, of course, is that God will dwell among us. God’s dwelling among us makes our community a little warmer, a little kinder, and more significant. Third, we also learn that the actual process of building requires hard work. Greater participation makes the experience that much more meaningful and more rewarding. What is the reward? The reward is a community that shares simchas and tsuris, victories as well as defeats. The reward is that no individual member of the community should ever feel alienated and alone. The reward is a community that strives for growth and improvement. This brings more meaning to the life of the individual, the family, and the community. Of course, our son still wanted to the prize for the raising the most money.

Peace,

Rav Yitz

Count the Angels dancing on a Pin (Barlow/ Weir - Weather Report Suite Part II: Let it Grow)

The weather says late spring. The leaves on the trees have sprouted, the flowers are in bloom, the rain is warm, the bees are buzzing, and swimming pool owners have opened up their pool. Canada celebrated Victoria Day earlier this week which marks the beginning of the summer season. This Monday, the United States will celebrate Memorial Day thereby marking the beginning of the summer season in the U.S. For me it means baseball season. It means that at least four nights a week, my poor wife has to be fight for my attention as it is torn between my job, my family and the New York Yankees. Here in Canada, I have quickly learned that it is not baseball season quite yet. Sports headlines begin with the same story every night and will continue until the middle of June. The focus is playoff hockey and the quest for Lord Stanley’s Cup. Whatever the team sport of choice – Hockey in Canada or Baseball in the U.S; anyone who has ever played a team sport has learned a powerful, age-old, sports adage. “There is no ‘I’ in TEAM”. The adage means that the individual must forsake his/her ego for the good of the team. Everyone on the team has a role. If that role is not executed with efficiency and excellence, then the team’s effectiveness is compromised and the risk of losing games increases. For anyone who has participated in a group activity outside of a team sport: a play’s cast, a band, the army, a business, or a family, very frequently the individual must sacrifice for the good of the group. Individual satisfaction must be linked to group satisfaction and success; otherwise tension between the individual and the group will increase. When the individual possesses the same sense of purpose as the group, forsaking one’s ego is quite easy. When the group achieves success, forsaking one’s ego is also quite easy. When there are clearly defined roles and expectations, forsaking one’s ego is easier. Simultaneously, members of successful groups do not have the attitude of, “that’s not my job, I don’t know” or, “they don’t pay me for that, so I can’t help you”. Instead, their attitude is to “pick up the slack” and “play within their skill level”. Again, ego gratification is sublimated for the good of the team.

This week’s Par shah is Bemidbar. Bemidbar marks the start of the fourth Book of the Torah, Sefer Bemidbar (the Book of Numbers). If the Book of Leviticus focused upon all the ritual and ethical behavior a community must observe in order for “God to dwell among it”, The Book of Numbers focuses upon something quite different. Sefer Bemidbar consists of lists, lists of names, numbers and places. The Book begins and ends with a census. The Book begins with B’nai Yisroel still wandering from place to place as they completed their first year free from captivity. As they begin their second year, there will be more narrative, and more events. The Book of Numbers concludes with B’nai Yisroel’s temporarily dwelling in one spot for the next 38 years, overlooking the Promised Land.

Parshah Bemidbar begins with God commanding Moshe to count the people. Then God commands Moshe to organize the people according to tribal formation around the Mishkan. Three tribes are in each of the four directions: three in the North, three in the South, three in the East and three in the West. The tribe of Levi, (the priest) was not counted in this census because it occupied the center of the camp. Instead of the first born from other tribes serving in the Mishkan, the Levites became the designated tribe to serve God in the Mishkan. Counting the Levites was the second census. In Parshah Bemidbar, we also read a list of names. These are the designated leaders of each tribe. Every tribe has a place within the camp, every tribe has a flag, and every tribe has a leader. The Parshah concludes with another census, this time it is limited to a particular family within the tribe of Levi.

Every tribe had a role. Every tribe had a place. Every tribe had a function. The Midrash Tanchuma Bemidbar 12 explains that when God suggested the arrangements and roles for the tribes, Moshe questioned the idea. “Now there will be disputes between the tribes.” Moshe reasoned that by assigning certain tribes to certain places, other tribes would become envious and grow disenchanted with their place within the camp, relative to the Mishkan. God explained that there was no need to worry. Each tribe’s designated spot was based upon Jacob’s sons’ positioning around Jacob’s coffin. Each tribe had a clear and proper place within the greater community. There was no fighting, no bickering, nor any disenchantment. VaYa’Asu B’nai Yisroel kChol Asher Tzivah Adonai et Moshe, Kein Asu – “The Children of Israel did everything that God commanded Moshe, so did they do” (Num.1:54). Knowing their role or their place had a positive effect. Each tribe had a defined space and specific function that insured the welfare of the community.

Towards the end of the Parsha, the census for the Levite tribe begins. The first family with the Levi tribe to be counted was the Kohatite family: Moshe and Aharon’s family. The Kohatite family was assigned a certain task in regards to the maintenance of the Mishkan. Remembering what happened to Aharon’s two eldest sons when they inappropriately approached the Mishkan back in Parsha Shemini; clearly this family bears an inordinate amount of risk to life and limb in regards to its particular responsibilities. V’Zot Asu Lahem V’Chayu V’Lo Yamutu B’Gishtam et Kodesh Hakodashim, Thus shall you do for them so that they shall live and not die; when they approach the Holy of Holies Aharon U’VaNav YaVo’u V’Samu Otam Ish Ish Al Avodato v’El Masa’o –, Aharon and his sons shall come and assign them, every man to his work and his burden. (4:19). Rabbi Ovadiah Sforno, an Italian Renaissance commentator explains that each of the Hohatites should be appointed to do a specific task in the breaking down and carrying of the Mishkan. They should be so organized in order to insure an orderly approach to the Mishkan. Otherwise they will invariably compete with one another in order to be the first one and someone might get jostled. The jostling could result in someone knocking into the Mishkan thus bringing death upon himself.

So, what can we learn from Parsha Bemidbar? First we learn that every individual counts and every individual has value. We only count that which has a perceived value, such as: money, cd’s, cars, and whatever we have collected over the years. God ordered two censuses. B’nai Yisroel mattered to God; each individual must have had value. Otherwise, God would not have counted. From this we learn that a community’s strength is only as great as the individuals that comprise that community. Second, we learn that everyone must have a role, or a function within that community. Each individual must have a means to contribute to the community. By reaching out to the individual, recognizing how each contributes to the whole, and each individual’s contribution, the larger group benefits. A family, a team, a community and a nation can achieves holiness.

Peace,

Rav Yitz