Since The End Is Never Told We Pay The Story Teller Off In Gold (Robert Hunter & Jerry Garcia - "Lady With The Fan")

 For the most part our children have figured out how to balance being American and living in Toronto. Sure they notice subtle cultural differences. For the most part, our kids' citizenship is not a "front and center" sort of issue in their world.  However in the days immediately preceding the United States Thanksgiving; our children have to explain Thanksgiving to their friends. Because we take them out of school, our kids need to explain Thanksgiving to  their teachers as a reason for an upcoming absence, a reason to get homework assignments and a reason to try and reschedule tests.  Sometimes the teachers are understanding yet curious, “a real Thanksgiving dinner that we see on TV?”  Our children explain that yes, their family gathers together, eats Turkey and all the trimmings, goes around the table telling family and friends one thing for which they are thankful. When our children’s friends ask why we celebrate Thanksgiving, why it’s such a big deal in the U.S., and why it’s such a big deal for Jews, our kids tell them that Thanksgiving has a story. It’s not just a meal, it’s not just a family gathering, watching a parade, a football game (maybe, if it’s not too boring!).  There is a narrative, a story, and the story is taught to every little child in every school and the story gets repeated over and over for decades and centuries and the story, is transmitted from one generation to the next, transcending economic class, transcending ethnic background, transcending social status. The story, the narrative highlights one the fundamental values upon which North America was built: immigrants coming to the New World fleeing religious persecution. The narrative includes the reasons for the special meal and includes a food that is distinct to North America, or at least it was distinct in the 1600’s: Turkey.

This Shabbat we read from Parsha Chayei Sarah, “the Life of Sara”. It is a rather odd name for a Parsha that discusses’ Sarah’s death, and Avraham’s funeral preparations including: a eulogy, crying, and the purchase of land for burial. The focus then shifts from Sarah’s death and Avraham’s caring for her to Avraham’s son Yitzchak and getting on with his life. Avraham instructs his servant to find a wife for Yitzchak from among his ancestors. The servant head back to Avraham’s homeland, he asks’ God for a sign so that he knows which girls is the right one for his master’s son. He finds the girl, convinces her to return with him, the girl leaves home and heads back with the servant to meet her new husband and her father –in-law. They get married. Avraham takes a wife and lives quietly in retirement. The Parsha concludes with Avraham’s death and the death of his eldest son Ishmael.

Structurally, the Parsha is rather peculiar. Between narrative of Sarah’s death and funeral and the narrative of Avraham and Ishmael’s deaths exists a narrative affirming life.  A father arranges to find a wife for his son. A young woman, Rivkah,  leaves home and marries Avraham’s son Yitzchak, a man who had a near death experience when his father tried to offer him as a sacrifice and who is dealing with the death of his mother.  This life affirming narrative is told three different ways. The first narrative occurs when Avraham tells his servant what to do: Return to the ancestral homeland, find a girl from the tribe, bring her back so that Yitzchak can marry her. The second narrative is Avraham’s plan coming to fruition. The servant returns to Avraham’s homeland, he prays to God for a sign that he should pick the right girl, he meets the girl and then meets the family. The third narrative is the servant’s recounting the narrative beginning with Avraham’s presenting the servant with this sacred task. Why does the Torah present this narrative three different ways and from three different perspectives: Avraham’s plan, Avraham’s servant (Eliezer) fulfilling the mission, Eliezer explaining all these events to Rebecca’s family? Why all the details? The Torah could have told of Avraham’s plan, and even included the events that allowed Eliezer to fulfill the plan. Certainly we don’t need to read Eliezer’s recounting of events to Rebecca’s family. The Torah could have said: “And Eliezer told her family all that happened.” Maybe we read the narratives’ reiteration gets us to look at it in more than just a cursory manner. The more we look at it, and hear about it, the more we begin to realize just how miraculous the whole story is. Maybe the narrative’s reiteration reminds us that the focus should be on life affirming events rather than death affirming events.  Maybe the subliminal message and the reason for the narrative’s reiteration is the sanctity of narrative. Yitzchak was dealing with lots of death, as was Avraham. Generally death marks the end of a narrative. For Yitzchak and Rebecca, both of whom were about to begin new stage of life together, they needed to have a new narrative, their narrative. For the narrative to be effective it had to include the past, an origin, it needs to embody point to a possible future, it needs to embody fundamental values, and it needs to have a way of being transmitted.

 Indeed Thanksgiving is beloved by the American Jewish community. There is a narrative about people coming to the new world to escape religious persecution. There are special foods. Families come together. The only difference between Thanksgiving and any Jewish Holiday is that Thanksgiving does not have any restrictions of a Yom Tov. However every Jewish family can relate to the immigrant experience, every Jewish family can relate to the importance of religious freedom. Every Jewish family understand the sanctity of a narrative, the telling of a story that links the past to the present and offers lessons for the future. Just exactly how important is the idea of narrative in Judaism. Halacha Jewish law includes commandment to tell the story of the Exodus, to read the Megillah of Esther twice on the holiday of Purim, to teach Torah to “your children”. Judaism commands us to transmit our narrative to the next generation.  So while we are eating turkey, stuffing and sweet potatoes, we will be transmitting the story of Pilgrims, Native Americans, Squanto, the first thanksgiving, religious freedom, the Jewish experience and our family’s immigrant experience.

Peace,

Rav Yitz

The Soldier, Being Much Too Wise, Strategy Was His Strength, And Not Disaster (Robert Hunter & Jerry Garcia - "Lady With A Fan")

“Can he really win”? “Do you think he can get the nomination?” There is not a Shabbat, nor a Shiur (a class) that I teach, where someone doesn’t ask me that question or some question similar to it. Congregants, students, Shabbat dinner guests; they all wonder about Donald Trump, they wonder what the American public is thinking, and sometimes they find themselves agreeing with some of the things that Trump says. As the resident “American” among our friends, I try to provide some type of insight.  As Trump continues to climb in the polls, it is quite clear that aspects of his message resonate with all types of people from all walks of life. Soon after Trump made his statement about closing the United States to Muslims trying to enter; a previously scheduled trip to Israel and a meeting with Prime Minister Netanyahu was cancelled. It would seem that even Prime Minister Netanyahu, doesn’t want to appear to be endorsing Trump at this time. However with nearly 60% of Republican primary voters agreeing with Trumps idea of keeping Muslims out of the United States; resonates. Why? It seems to me that those supporting Trump, especially after the terrorist attacks in Paris and in San Bernardino, California; believe that some type of cataclysmic conflict with Islam and the West appears inevitable. I don’t necessarily disagree, nor do I think that this clash is a particularly new phenomenon. It happened in the early 8^th century when Charles Martel prevented the Islamic invasion of southern France at a time when Islam swept over North Africa and into Spain. It happened again during the Crusades when, at the urging of the Pope, Christendom was urged to liberated Jerusalem from the Muslims.

This week’s Torah portion is VaYigash.  The confrontation between Yosef and his brothers is about to occur. The Parshah begins with Yehudah approaching his brother Yosef, whom he does not recognize, and pleads for Benjamin’s freedom.  Yosef reveals his identity and the brothers hug and kiss each other. They cry and they forgive each other. Yosef asks about his father’s welfare. The brother’s return to their father, Yaakov, and tell him that Yosef is alive. The brothers add that everyone, the entire clan, should go down to Egypt. So this clan, including: Jacob, the brothers, their wives and children, heads down to Egypt. Yaakov meets Pharaoh. Yosef’s family is given a parcel of land outside of Egypt in a place called Goshen, where they can tend to their flocks. Yaakov is re-united with his beloved Yosef in the land of Goshen.

For the ChaZaL, the Sages of Blessed Memory, the Sages of the Talmud, the confrontation between Yosef, the second most powerful man in Egypt, and Yehudah, the leader of the Yaakov’s sons; the confrontation is much more than just two brothers meeting up after a couple of decades. Remember, Yehudah does not yet know the identity of the man standing before him. For all Yehudah knows, this man, who looks Egyptian, dressed Egyptian, who speaks Egyptian is the embodiment of the most powerful empire and the most dominant culture in the world. The Yalkut Shimoni, a 13^th century compilation of all the Midrash of the entire TaNaCh, clarifies the nature of Yehudah’s “approach” of Yosef. V’Ruach Lo Yavoh Beineihem Eilu Hein HaShvatim; Amru HaMalachim he did not approach as if there was anything between them  rather they [Yehuda and Yosef] were the leaders of tribes and they spoke as kings. These were not individuals. Rather each represented a distinct culture. So when Yehuda tells Yosef “you are like Pharaoh”; he was really telling him that he was as corrupt, and depraved as Pharaoh and those Pharaohs that came before.  This was indeed a cataclysmic clash of two powerful cultures, theologies, and philosophies. As far as Yehudah was concerned, only one would ultimately prevail and if that meant he would give up his life to save his brother in order to prevail then so be it. But before that happens, his brothers would bring chaos to Yosef and the marketplace, much like they did to Shechem all those years before. Yehuda’s approach to Joseph wasn’t humble, it wasn’t’ obsequious with his head down and timid in nature. Rather he approached him as one king to another, unashamed, unabashed, unbowed and undeterred in his mission to get his brother released.

There is something quite admirable about Yehuda. He confronts and he stares down the corrupt evil of Pharaoh’s Egypt. If he is intimidated, he doesn’t show it. For Judah, it doesn’t matter if he is the leader of a family that believes in a divine covenant or the leader of a country, for Judah, he will do everything he can to protect his own. His approach to Yosef was based on strength, his language was based upon strength.  So when I have to explain Donald Trump, I explain it in terms of strength. He speaks in terms of strength, he is not governed by political correctness, a concept that has come to symbolize linguistic weakness. He says what people quietly say to each other. He talks tough. In times of tribulation, confusion, anxiety and fear, people gravitate toward that which appears to embody strength.  For now, at least for 60% of those Republicans most likely to vote in the Republican primary, Trump appears to embody strength. 

Peace,

Rav Yitz

A Soldier By The Looks Of Him, Who Came Through Many Fights (Robert Hunter & Jerry Garcia - "Lady With a Fan")

Several weeks ago, Israel commemorated Yom HaZikaron, a day in which Israel takes a moment to remember its fallen soldiers. Early next week, the United States will commemorate Memorial Day. Originally known as Decoration Day, it commemorated all those soldiers who had died fighting in the Civil War – for both the North and the South.  By the early Twentieth century, Memorial Day replaced Decoration Day as all soldiers who had died in all of the United States wars were commemorated and memorialized on the last Monday in May.  As a kid, I always remember that each town would have Memorial Day Parade. There would always be an elderly veteran lighting a candle near where the Town’s memorial for those who died in the Civil War, WWI and WWII. In fact nearly every small town throughout the north east and the Midwest has some type of memorial that lists those who died. This is especially the case in terms of the Civil War.  Once, while in Niagara Falls, my son called attention such a memorial. Yes, Memorial Day also served as the unofficial start of summer. Yes, many stores would be open.  Yes, I am sure most Americans don’t think twice about the solemnity of the day, but there are still small towns, and certainly there are Memorials that counted the names, listed the names of those who served and didn’t come home.  We watch the ceremony at Arlington National cemetery and explain the importance of commemorating those who died in service to their country. Memorial Day shouldn’t be confused with Veterans Day which celebrates all those who served their country and lived.

             This Shabbat we begin the fourth book of the Torah, Sefer Bemidbar, by reading the first Parsha, Bemidbar. Literally meaning “In the Wilderness”, this fourth book of the Torah resumes the narrative format with B'nai Yisroel preparing to leave the foot of Mount Sinai. For the past year, B'nai Yisroel has essentially camped out at Har Sinai and listened to Moshe and Aharon teach all the laws concerning Tamei/Tahor –Purity and Impurity, Kodesh and Chol – the Holy and the Mundane, as well as the laws for Korbonot, sacrificial offerings. Prior to B'nai Yisroel’s embarking on the remainder of its journey a census is required. In fact, Parsha Bemidbar consists of three types of census. The first census counts all men over the age of twenty that come from all the tribes except for the Levites. The second census focuses only upon the Levites. Since this tribes’ sole function is to operate and manage the Mishkan, ascertaining the number of workers in the Mishkan suggests the importance of the Mishkan to the everyday life of the B'nai Yisroel. The third census focuses upon the organizational placement of each tribe around the Mishkan while traveling.

The Census that God commands Moshe at the beginning of this fourth book of the Torah is very different than the last census taken. Until now there had been one Census taken while Bnai Yisroel was at Sinai, engaged in the construction of the Mishkan. All the way back in Parsha Ki Tissa, in Sefer Shmot (the Book of Exodus) God had commanded Moshe to count everyone by levying a half shekel tax. In fact we are commanded not to count by pointing and counting but rather we would count the number of ½ Shekel collected and that number would then tell us the total number of men twenty years and older. (Ex 30:11-14) Now God commands Moshe S’u Et Rosh Kol Adat Bnai Yisroel L’Mishpechotam L’Veit Avotam Mispar Sheimot  Kol Zachar L’Gulgulotam; Miben Esrim Shana Va’Malah Kol Yotzei Tzavah B’Yisroel Tifkedu Otam….- Take a census of the entire assembly of the Children of Israel according to  their families, according to their father’s household, by number of the names and every male according to their head count; from  twenty years of age an up everyone who goes out to the legion in Israel, you shall count them (Num. 1:2-3)…. Abravanel, the 15^th century Portugese commentator points out the apparent contradiction in the two types of census:  the first being found in the Sefer Shmot, and the second in Parsha Bemidbar. “Surely this (Bemidbar) is just the opposite of what the Torah had commanded on an earlier occasion (Sefer Shmot Parsha Ki Tissa).” There in Ki Tissah, they poll (a tax) was taken.  “How could the Almighty have commanded them here to number them by their polls?” Abravanel notes the word “Tifekedu Otam” – you shall “account for them” (according to Rashi and “accounting” is a Poll or a levied tax).  Ramban, the 12^th century Spanish commentator and philosopher points out that Tifkedu is an expression of visitation, remembrance and providence.  

The Census in Parsha Bemidbar was a census to determine those who were eligible to fight, who will be asked to perhaps give their lives for the welfare of the nation.  If and when the time came and they did have to lay down their lives who would have remembered them? Who would have mourned them? Who would tell stories about them and carry on their name?  L’Mishpechotam L’Veit Avotam Mispar Sheimot    to their families, according to their father’s household by number of the names. Perhaps that is why in nearly every small town, at the town square, there is a monument for those who gave their lives. The loss of those fine young men would have been most felt by the small towns and villages they grew up in and the communities in which they were associated. Yes, Memorial Day might be the first unofficial day in summer in the United States, but it is also a day in which people should take a moment and appreciate what so many have done in service to their country.

Peace,

Rav Yitz