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

          I recently contracted Covid and have spent the past 10 days in our family’s basement, in isolation. For several days I woke up with an awful headache, my joints ached, my teeth ached, I wasn’t particularly hungry but I was incredibly fatigued. I couldn’t hold my head up, not due to nausea but rather due to the fact that I was so tired. For several days last week, I would fall asleep watching college basketball games. Finally, early this past week, I awoke and there was no headache, my joints no longer ached, my teeth no longer ached. I didn’t sleep 18 hours a day. I took a brief walk outside for a few minutes. Then took a nap. Each day, as symptoms faded. Instead of being fatigued after a 5-minute walk, I was now fatigued after a 20-minute walk. While still not great, I felt myself feeling better. By the end of the week, I was out of isolation, participating in family life, and actually working out on our elliptical machine for 45 minutes. Yes, I  was fatigued. Yes, I found myself still needing a nap, but I finally feel like I am back to feeling healthy.

          This Shabbat is known as Shabbat Para because of the special Maftir Aliyah we read concerning the offering of the Para Adumah (the Red Heifer). The weekly Parshat, which we read prior to the Maftir, is Parshat Shmini.  Consisting of three complete chapters, the Parsha focuses upon the three parties necessary for the Brit (the covenant) of B’nai Yisroel: God, the Kohen, and B’nai Yisroel.  Certainly, God is the embodiment of Purity, the second and third chapters of the Parsha explain how the Kohen and B’nai Yisroel are able to approach God and achieve spiritual intimacy. If either the Kohen or B’nei Israel is not pure, then they are unable to achieve that spiritual intimacy. B’nei Israel can either achieve this desired spiritual intimacy in the offering it brings, but to do so depends on the purity of the Kohen. If the Kohen is impure then no matter how pure B’nai Israel or its offering,  spiritual intimacy is not achievable. B’nai Israel can also achieve spiritual intimacy by eating certain foods. 

          The Parsha begins with Moshe telling his brother Aharon, that before the Mishkan can begin serving the people as a means for them to experience both personal and communal intimate moments with God, he (Aharon) must prepare himself. The first step in Aharon’s self-preparation is his own self-purification process. That first step is reflected in Moshe’s instruction:  Kach Lecha Eigel ben Bakar L’Chatat V’Ayil L’Olah T’Mimim V’Hakreiv Lifnei Adoshem - Take a calf of the herd for a Sin-Offering and a ram for a burnt offering, without blemish, and bring them before the Lord. Before Aharon could serve B’nai Israel, he had to atone for his “sin”.   Rashi, the 11-century French commentator,  cites the Midrash Tanchuma and explains that “this animal was selected as a sin offering to announce to him that the Holy One, blessed be He, granted him atonement by means of this calf for the incident of the golden calf which he had made.” The “Chatat” offering, literally a “sin” offering was to atone for Aharon’ role in the incident of the Golden Calf. Ibn Ezra describes this offering as Aharon’s atonement for that Cheit. Once atonement is made, Aharon is spiritually purified, cleansed, and ready to serve the people.

           According to Ontario Health,  a person needs to remain isolated for ten days from when Covid symptoms appeared. During those ten days, the symptoms were acute and eventually waned. By the 6th day, I did not feel any more symptoms, just incredibly tired.  I still tested positive. Howsoever on the tenth day, I no longer tested positive. I was able to leave the isolation of the basement and return to normal family life and my responsibilities.  Aharon’s atonement allowed him to be purified in order to begin his communal responsibilities. While there was no atonement, ten days in isolation allowed me to be considered purified enough to leave the basement and resume my day-to-day responsibilities to my family and my community. 

Peace,
Rav Yitz 

Close The Gap Of The Dark Years In Between (John Barlow & Bob Weir - "Cassidy")

     One of my lasting childhood memories recurs every four years. I remember watching Presidential Inaugurations with my parents. The experience was an all-day civics lesson with my father reminding me of the miracle that we witness with the peaceful transfer of power. He and my mother would remind me and my sister that history has consistently demonstrated the extremely rare and miraculous nature of the peaceful transfer of power.  They explained this miracle as simultaneously "fragile" and "powerful", like a flame being passed from candle to candle bringing light to the darkness.  

    This week's Parsha is Bo.  The ten plagues culminate with locusts, darkness, and finally the killing of the firstborn. On the night of the last plague, God instructs Moshe to tell B'nai Yisroel to slaughter a lamb for each family. The blood should be painted onto the doorpost. The sacrificed lamb must be completely eaten that night with no leftovers.  The command continues with God instructing Moshe to reiterate this story to the children of each family. The Parsha concludes with the command to sanctify the firstborn, remember this night, remember what God did for B'nai Yisroel, and how B'nai Yisroel eventually returned to the land. 

Parts of the Parsha are read on Pesach. Those parts dealing with the Paschal sacrifice, as well as the Mitzvah of "Telling" the child about the impending redemption, are read. However, there is one phrase that is particularly interesting and revealing. The second to last plague is Choshech, darkness. Vayomer Adonai el Moshe  N'Teih Yadchah al Hashamayim - And God said to Moshe "Stretch forth your hand toward the heavens,  Va'Yehi Choshech al Eretz Mitzrayim- "And there will be darkness upon the land of Egypt, Vayameish Choshech - and the darkness will depart. (Ex. 10:21). What does it mean that the darkness will depart? If darkness departs doesn’t that mean light arrives? Typical darkness is merely the absence of light. According to Sforno, the great Italian Rennaissance commentator, typical darkness is an atmosphere prepared to receive light. After all, the moon reflects light into the night, and the stars shine a light as well. Sforno explains that the word VaYameish comes from the three-letter root Mem Vav Shin - to feel or touch. The plague of darkness conjures up the image of a person trying to feel their way in the darkness, lost and unable to see immediately in front as if they have their hands outstretched and feeling their way around.  This plague is perhaps the most perfectly designed plague, and, ironically, it can only affect the Egyptians precisely because they were free. This type of darkness could not affect the Hebrew slaves. Prior to the darkness, the free Egyptians could come and go as they pleased, they were not confined.  They had freedom of movement. Obviously, slaves do not enjoy the freedom of movement. Like prisoners, slaves are captive and bound by very physical limits. The slave lives in darkness and has learned how to “see” within the darkness, not so the master who is unconstrained by physical limits.  As a result of being unable to “see” in this type of darkness, the “master” cannot move for fear that the next step will constitute a “last step”, into an abyss. In a sense, the free person has become paralyzed.  

    The plague of darkness didn’t spread to the homes of the Hebrew slaves, darkness was confined to Egypt and to the Egyptians. B’nai Yisroel had light, they had a covenant with God. Moshe would remind them of that covenant and remind them to teach their children of that covenant and engage in rituals to remind them of and continue to participate in that covenant. Yes, I have grown older, our family gathers together every four years and watches the same miracle that I watched with my parents, and our children receive the same civics lesson that I received. I realized that the lessons we learn as children and transmit to our children, the rituals that we engage in as children, and the same rituals we teach to and do with our children bring light to a darkened world. If those values are integrated and deeply internalized, that light still combats darkness. 

Nothing To Tell Now; Let The Words Be Yours, I'm Done With Mine (John Barlow & Bob Weir - "Cassidy")

Last Saturday there was a mass shooting in an El Paso Walmart. More than twenty men women and children were murdered and dozens were wounded. The murderer was arrested. It turned out that he posted a racist screed upon a website that is utilized by White Supremacists, Neo-Nazis throughout North America and Europe. The perpetrator of the Christchurch, New Zealand, mass shootings, also posted a similar racist, anti-immigration screed on the same website. Also this week, a man Florida man who had been arrested for sending pipe bombs to those politicians and wealthy Jewish liberals who oppose the President's immigration policy and rhetoric was sentenced to 20 years.

This week’s Parsha is Devarim, which is the first Parsha of the Book of Deuteronomy or Sefer Devarim. Moshe recounts in very wide brushstrokes, the experience of the generation that fled Egypt. Very few details are given. In fact Moshe begins the story at the foot of Sinai; however, the name is changed from Sinai to Horev. In his recounting, Moshe speaks as a participant in this national experience not in the third person, as was presented in the Books of Exodus, Leviticus, and Numbers. This is quite different from the Moshe we have seen. Until now he spoke as a prophet. God spoke to him and he spoke to B'nai Yisroel. Now Moshe displays a certain amount of freedom as he shares the experiences of the past from his perspective. Parsha Devarim is the introductory Parsha to Moshe’s formal teaching of the Torah to this new generation. Moshe begins with a history lesson beginning with the most recent events and working backward to the Exodus. Moshe Rabeinu, now only a few weeks from the moment of his death, imparts his teaching and his wisdom upon B’nai Yisroel like a dying grandparent or parent would to his/her children.  This re-telling or repetition of history and laws to a new generation inspired the Talmudic Sages to call Sefer Devarim (The Book of Words- Deuteronomy) the Mishnah Torah or the repetition of the Torah.

The Parsha and the Book of Devarim begin with a narrative statement.  Eilah HaDevarim Asher Diber Moshe El B’nai Yisroel B’Eiver Yarden-These are the words that Moshe spoke to all Israel, on the other side of the Jordan…(Deut. 1:1) For the next 5 verses, the Torah’s text is in the third person narrative form in which a time and place are clarified. Finally, beginning with verse 6, the third person narrative shifts to Moshe’s words.  What follows in Moshe's teaching and Moshe’s repetition of the Torah embodies tradition. Moshe’s teaching and his repetition of the Torah, exemplifies every parent’s responsibility to strengthen the child’s connection to Judaism, to Torah, and to God. Why do we need to be told that for five verses, Moses’ words will be arriving shortly? Since there are no wasted words in Torah, why don’t the words Eilah Devarim appear immediately before Moshe begins speaking? The Or HaChaim, Chaim Ibn Attar (1696-1743), was a leading Moroccan Rabbinic Commentator of his day, explained that the word Eilah implies “only” and is therefore restrictive and separates that which came before from that which follows. The words that preceded this Eilah were God’s the words, and the words that proceeded this Eilah were Moshe’s and are of his own volition.  Citing the Talmud in Tractate Megillah 31, we are reminded that Moshe personally recorded the curses and admonitions in this book and even the legislation which he repeats, he does so voluntarily; not because he was commanded to do so.  The first five narrative verses clarify time and space as Moshe’s words are about to follow because we might conclude that just as Moshe felt free to say what he wants here in Devarim, he might have felt free to say what he wanted in the previous books of the Torah. “Only these words” that Moshe spoke of his own volition. Here was Moshe Rabeinu, the elder statesman, the individual that unquestionably had the closes relationship with God, speaking before the younger generation. He speaks to them about their connection to their past, he speaks to them about their ancestors, their heroic deeds and their backsliding. He speaks to them about a covenant, he speaks to them about the inheriting the land of Canaan.  Moshe begins the process, with his words, to connect the present generation to past generations and to connect this present generation to the original covenant that God made with the Patriarchs, Moshe, and B’nai Yisroel at Sinai. 

One of the roles of leadership is to speak to people in a way that binds the people and the community together. They can be bound together through a common experience (either positive or negative), a shared history, or a common purpose. All of “these words” would transcend differences and make individuals part of something much bigger and more meaningful. So when a leader is afforded the opportunity to present Eilah HaDevarim only these words to communities that are grieving,  it is an opportunity for words to inspire, educate and motivate instead of using “Eilah HaDevarim” only these words; words of moral relativism, words that absolve self responsibility, words of blame and words that lack sincerity and integrity when taken in the context of all the words of hate and vitriol. Such a lost opportunity teaches us the power and the importance of words.

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

Close The Gap Of The Dark Years In Between (John Barlow & Bob Weir - "Cassidy")

Earlier in the week, our kids had a few days off and visited their grandparents in Rochester, NY. The plan was for my parents to drive the kids back to Toronto and spend the night, see their granddaughter play in her volleyball match and return to their home the next day. The day before they were to drive back to Toronto, I received a phone call from my father. His stomach was bad, he wasn’t feeling well, and he anticipated that driving on the designated day was problematic. Rather than listen, I grew incredibly impatient and told him that I would drive down to pick up my kids have dinner and drive back. He then asked me to spend the night and head back the next morning. I gave my father an earful as I shared by aggravation with him. He must have been feeling quite ill because he said that he didn’t feel well enough to yell back at me. I may have yelled a few other choice words, hung up, and prepared for an afternoon and evening of driving. When I arrived at my parents, my mother thanked for schlepping. In fact, she thanked me far too much. My father was lying in bed, I checked in on him. Again, he asked me to spend the night. I reminded him that if he felt too sick to fight with me, why would he keep asking me such a question and start a fight? After some more choice words, I told him I planned on eating dinner and returning to Toronto. As I sat with my mother and my two kids and ate dinner, my father sat down at the table. He looked pale and drawn. He smiled weakly and started to say something. I am not sure what he said, all I know is that I became acutely aware that both my parents are aging and that I want them to see their grandchildren whenever possible. Then I apologized for the way I spoke to my father and my impatience with him.

In this week’s Parsha, Ki Tisa, we read about Moshe and a nation entering into the apology process. We read about T’shuvah. The parshah begins with God telling Moshe to conduct a census and each adult should make a donation. Meanwhile, B’nai Yisroel had been getting quite worried while Moshe was up the mountain for 40 days and nights. So they had Aaron build a Golden Calf. Well needless to say, B’nai Yisroel’s idolatry (avodah zarah) did not exactly go unnoticed. God says “Let my anger flare up against them and I shall annihilate them…” (Ex. 32:10). Moshe was just as angry. “Moshe’s anger flared up, He threw down the tablets from his hands, and shattered them at the foot of the mountain” (Ex. 32:19). Moshe chastised the people and then went back up the mountain to placate God’s anger. After everyone calmed down, punishments were meted out.  As God and Moshe began the re-issuing of the two tablets. Moshe pleads for forgiveness on behalf of the people and then descends with the second set of tablets.

 God and Moshe grew closer. God had a new found respect for Moshe and his people, and Moshe had a new found closeness with God. So much so, that Moshe uttered the words “Hodi’eini nah et D’rachecha V’Eda’acha -Make your way known to me so that I may know You…Show me Your Glory” (Ex. 33:13:14). God re-issues his covenant with Moshe, and reveals himself to Moshe. What an incredibly powerful moment! Moshe sought forgiveness, and learned how to do so in a thoughtful and honest manner. Certainly, there was punishment. Certainly, there was fear. Yet the process lent itself to a closer, more loving, respectful, meaningful and deeper relationship. Rashi clarifies Moshe’s request. “Moshe said that he had failed to understand sufficiently what God had told him and he wanted God to accompany him and Israel not God’s angel”. Moshe wanted to understand God’s way of bestowing reward. Reward was a function of spiritual proximity. Moshe’s apology was expressed in the form of a request. How do I attain greater spiritual proximity? “How do I find favour in your eyes” (Ex. 33:12)?   This closer, more awesome relationship is a product of doing T’shuvah, repentance. As a nation we had never sought repentance. As a nation, we did not even know what repentance was. As a nation, as children, we were just told to behave.  We had not tested the ramifications for not obeying. Now, B’nai Israel had made a grievous mistake. This mistake emanates from a maturing group.  However part of the spiritual maturation process, like any growth process is falling down, making mistakes, and then knowing enough to seek repentance, to do T’shuvah. Moshe did this on behalf of B’nai Yisroel. Moshe wanted to apologize not only to protect the people but also to gain a deeper comprehension in order to become spiritually closer.

            Perhaps there is no experience more humbling than asking for forgiveness.  To truly seek forgiveness, one must put aside one’s own ego, as well as one’s feeling of shame and embarrassment.  If our egos are too large, if we are too ashamed and too embarrassed then we will prevent ourselves from humbly seeking forgiveness and we remain distant As children, adults, and as a people, we all need a way to apologize in a meaningful, honest and thoughtful manner. We all need a safe haven to issue such an apology. Then when punishment is meted out, we understand that it is a result of behavior and not for being. No matter how long we remain negligent in our behavior and observance there is a way back towards God and Torah. However the impetus is upon us. We must take the first steps. We must go through some introspection, some tough honesty, and some self-reflection because that formula demands it. Otherwise the words are rather empty. Only then can we achieve meaningful repentance and stand in close proximity to God. Only then can we achieve a sense of self-contentment, inner peace and spiritual radiance. “When Moshe descended from Mount Sinai… Moshe did not know that the skin of his face had become radiant” (Ex. 34:29).

Shabbat Shalom,

Rabbi Lipson

Faring Thee Well Now; Let Your Life Proceed By Its Own Designs (John Barlow & Bob Weir - "Cassidy")

While rushing around getting children ready for school, while our eldest daughter was busy preparing her candidate to win her respective primary, while a daughter was learning in Jerusalem; each one at some point stopped what they were doing and watched two funerals. Because of the technology, internet, and YouTube, our children were able to watch these funerals at more convenient times, or pause rather than sitting through each funeral which was a multi-hour affair. One funeral for was for Aretha Franklin and one funeral was for Senator John McCain, both funerals celebrated their lives, both funerals honored their lives, and both funeral services clearly were organized in the final months of each of their respective lives. From the music to the choice of speakers and even to the eulogies themselves; one could hear and see Ms. Franklin and Senator McCain’s stamp of approval. As my children watched and listened, I shared with them that if the type of music and the songs that I would want to be played and sung. In reference to my children speaking at my funeral, I told them that if they could say ¼ of the beautiful things that Meghan McCain said about her father in regards to me; then I will be eternally and gratefully dead. Needless to say, my kids weren’t so happy with me, but they understood what I was telling them. Even now, when I think about the individual who knows that death is imminent, and has the courage to share his/her thoughts and transmit his/her wisdom; I am inspired. I hope that whenever my time comes, I pray that I will be aware enough so that I can tell my wife and children and if I am blessed to have grandchildren, that my life has been a blessing because of them.  

                This week’s Parsha is the Parsha Nitzavim. According to the Aggadah, this the recounting of Moshe Rabeinu’s last day of life. Unafraid of his imminent death, he gathers his family: Rosheichem, Shivteichem, Zikneichem, v’Shotreichem, Kol Ish Yisroel, Topchem N’Sheichem V’Geircha Asher B’Kerev Machanecha Meichotev Eitzecha Ad Sho’eiv Meimecha – The heads of your tribes, your elders, and your officers, all the men of Yisroel; your children, your women, and the stranger who is in the midst of our camp, from the woodchopper to the one who draws water (Deut. 29:9-10). Moshe imparts his last vestiges of wisdom to his children, his people. Moshe wants to make sure that everything is in order when he dies and Joshua takes over. Moshe truly has been blessed. He has had the blessing of old age, and here God has granted him the gift of saying goodbye in perhaps the most wonderful fashion. God has commanded Moshe to say his goodbyes and impart the final vestiges of wisdom.

                We are taught that death is a part of life. Yet many of us are afraid of death. Many of us believe that we should shield our children from death, sadness and loss. However, when we read Parsha Nitzavim, we learn that while impending death is sad, death in the manner of Moshe’s can take on an aura of holiness – of Kedushah. It is in holiness that we attain the highest level of life, a life that is directly connected to God. When death comes like this, from God, with an opportunity to say Goodbye- with an opportunity to impart wisdom to one’s children, death is not mundane, death is not ordinary, but rather holy and part of life, the final expression of holiness in a very physical endeavor. When we talk about strength, we, unfortunately, think of the person who lifts a lot of weight. We think of the person who doesn’t cry, who remains stoic if he/she is all torn up inside. At this time of year, from Elul through Sukkot, when we recite the 27^th Psalm and conclude with the words Chazak v’Ya’Ameitz Libecha, v’Kavei El Adoshem – Strengthen yourself, and he will give you courage; and hope to HaShem!, we now understand what it means to strengthen oneself.  Moshe had that kind of strength. To be aware of the end of life, to prepare for it, to draw loved ones toward and tell them how we feel is the epitome of courage.

 In a sense, Aretha Franklin and John McCain’s funeral wasn’t just a sacred ritual in which respect was paid to the deceased. Even in death, through music, through words of children, through words of friends and through the words of respectful rivals who eventually became friends, these two fallen giants, these two icons and heroes managed to do something incredibly holy. These two giants, and iconic figures reminded us to reaffirm life no matter how difficult, no matter how troubling. The Jewish People are less than a week from celebrating Rosh HaShanah, (Jewish New Year). Rosh HaShanah is also known as Yom HaDin (Judgment Day). So while there is joy at arriving on the brink of a new year, perhaps there is a bit of anxiety while awaiting Judgment. Whatever the upcoming year may bring; I pray that I have the courage to impart my wisdom to my children, and tell my wife how much she has blessed my life.

Peace,

Rav Yitz

Come Wash The Night Time Clean (John Barlow & Bob Weir - "Cassidy")

          Typically, at this time of year, we focus on cleaning our house as part of our family’s Pesach preparations. Each child is expected to go through their respective closets and drawers and begin purging, eliminating clothes that don’t fit, any trash that didn’t get into a trash can on the initial attempt, as any crumbs that may have found their way upstairs into their bedrooms. The Pesach/Spring cleaning forces each of us to simplify and lighten our footprint. Lately, we have noticed that our attention upon “cleaning house” has expanded to another house and another resident who has been engaged in house cleaning. While he probably isn’t preparing for Pesach, the President has been "cleaning house" as well. Since Purim, the U.S. Ambassador to Mexico resigned, White House Communications Director Hope Hicks resigned, National Economic Council Director Gary Cohen left the White House because of his disagreement with the President over tariffs, the President’s personal aid John McEntee was fired, Secretary of State Rex Tillerson was fired, and FBI Deputy Director Andrew McCabe was fired.  I know that we haven’t finished cleaning for Pesach. When the President commented that he was close to having the Cabinet that he has always wanted; it seems that he isn’t finished cleaning for Pesach either. Lucky for him, there is still time to for him to clean before Pesach. Yet there is a huge difference between cleaning for Pesach, and “cleaning house”.   

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 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).” The Kohen (the Priest) 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 13th-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 up 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 must 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

Faring Thee Well Now; Let Your Life Proceed By Its Own Designs (John Barlow & Bob Weir - "Cassidy")

Well no sooner than the school year starts and the Jewish Holidays are upon us. With kids in day school, the holidays mean a few days of school and a few days off from school between now and the middle of October. With a daughter in Grade 12 (12^th grade if you speak American), we have entered a new realm of anxiety. Our daughter discovered it late last week. We all know it as the future. Yes, late last week, it dawned on our daughter that she actually had to deal with and make plans for the future. She knows that she has to apply to colleges and universities, she wants to take a gap year in Israel, so she needs to decide on a program that fits her, her interests and the type of learning she wants to engage in. If she is planning on going to university/college in the United States she has to take standardized tests: SAT’s or ACT’s. Late last week, she was overtired, she was stressed about a biology assignment and now the subject of standardized tests came up. She became very upset, angry and didn’t want to listen to anyone or any advice. She knew it all, didn’t like any of the choices and at that moment decided that the only place she was going to the next four years was our basement.  A few days later she actually had a good night’s sleep. That afternoon, a completely different daughter peeked her head outside and saw that I was waking up from a nap. She wanted to talk. She wanted to talk about her future. She wanted to discuss a strategy of how to determine which Israel program she wants to go on. She wanted to discuss colleges and universities in the U.S. or Canada. She wanted to discuss standardized tests. I suggested that we limit the discussion to the Province of Ontario, the Northeast United States where there is a vibrant Jewish student population. We talked. She listened as did I. I assume there was anxiety but suddenly it didn’t cause paralysis; instead she seemed excited about the future.

This Shabbat, the Shabbat between Rosh HaShana and Yom Kippur, is known as Shabbat Shuva, The Shabbat of Return. We read from Parshat Ha’Azinu.  The Parsha is poetry, a song that God had commanded Moshe to compose in the previous Parsha, VaYeleich. Composing this song was the final deed that God commanded Moshe. The song is the final prophecy that God told Moshe in the previous Parsha, VaYeilech.  As a song, it is not contain the most pleasant of lyrics, and it is not particular uplifting or inspiration. The song does not offer such an optimistic future.  Rather, Moshe invokes Heaven and Earth to offer testimony to God’s prophecy and future punishment against his people.  Throughout Sefer Devarim, Deuteronomy, Moshe has taught the law, and inspired Bnai Yisroel to choose fidelity to God and God’s Torah.  Choosing to follow would result in a reward. Choosing not to follow would result in a punishment. Now, during the final moments of Moshe Rabeinu’s life, the song suggests neither choice nor the results of that choice. Instead we are told that we will choose badly and that we will be punished.  There is nothing explicit within the song that suggests or even offers a means by which we are able to do Tshuva (repent) and ultimately return to God. While intellectually, Moshe has taught that concept to Bnai Yisroel; here in the song that possibility is not explicit.

However when the song is complete, Moshe speaks his word to Bnai Yisroel. His words offer a sense of hope, a sense of inspiration. He reminds Bnai Yisroel that even when they have grown distant from God, even though the resulting punishment will be brutal; there is still a measure of hope, hope for the next generation.  SImu Levavchem L’Chol Hadvarim Asher Anochi Mei’id Bachem Hayom, Asher T’Tzavoom et Bnaichem Lishmor La’Asot et Kol Divrei HaTorah Ha’Zot -  Apply your hearts to all the words that I Testify against you today, with which you are to instruct your children, to be careful to perform all the words of this Torah.  Ki Lo Davar Reik Hu Mikem Ki Hu Chayeichem Uvadavar HaZeh Ta’Arichu Yamim – for it is not an empty thing for you, for it is your life, and through this matter shall you prolong your days on the Land to which you cross the Jordan to possess it. In Moshe’s final moments, he reminds us that the key to our survival is to teach Torah to our children. Yes, according to the song, we will grow distant from God, yes we will engage in idolatry. Yes we will be punishment. However there will always be hope for the next generation if they are educated in such a manner that when it comes time for them to make a choice; they choose wisely, they choose God’s Torah.  Moshe reminds his people that the Torah is not empty. Rashi reminds us that if we find Torah to be empty and unsatisfying then the fault lies with us, Mikem.

             While the conversation with my daughter lasted only about 30 minutes. It seemed positive or at least it will be positive until the anxiety becomes overwhelming again.  For now at least, for the past few days, she doesn’t seem to be dreading the future. No she doesn’t know specifically which program for her gap year, no she hasn’t been accepted nor has she even applied to colleges and universities. In fact, she sat down and began looking at the ACT examination, and began preparing for that standardized exam. However, she understands that there are things that she has to do, things she has to find out about, information she needs to obtain and a strategy that she needs to follow in order to achieve her five year future. She understand that if she engages in this process with an open heart and positive attitude; then her future won’t be such an empty thing.

Gmar Chatima Tova – May we all be sealed in the Book of Life,

Peace,

Rav Yitz