His Job Is To Shed Light, And Not To Master (Robert Hunter & Jerry Garcia - "Lady With The Fan/ Terrapin Station Suite")

Several weeks ago, an article appeared in the New York Times, dated February 17^th entitled “Most Visible Jews Fear Being Targets As Anti-Semitism Rises”. The article explained that since Pittsburgh and Poway, synagogues and day schools have responded with increased security measures. However, the more recent displays of anti-Semitism have been less focused upon Jews who happened to be at those Jewish institutions and now anyone that “looks” Jewish. Just the other day, in a small town outside Rio De Janeiro, a Jewish man was beaten as thugs yelled anti-Semitic epithets. The 57-year-old Jewish man converted to Judaism 30 years ago and was wearing a Kippah. The recent anti-Semitic attacks in the New York Metropolitan area was aimed at those who wore the typical “Black Hat” uniform: a male wearing a black hat, dark suit, white shirt, and beard. As a step towards shining a light upon the rise of anti-Semitism, the Jewish community of New York had organized a series of “No Hate No Fear” solidarity marches. New York’s mayor created a new position: Office For The Prevention of Hate Crimes. Deborah Lauter, who worked for many years at the ADL has been named to the position. In an interview she gave to the Times of Israel, Lauter explained that prevention begins with education, dialogue and getting disparate communities to engage with each other.

This Shabbat we read from Parshah Tetzaveh. This Shabbat is also the Shabbat that immediately precedes the celebration of Purim. The day in which the Jewish people celebrate the redemption of Persian Jewry during the second or third century BCE. This Shabbat is known as Shabbat Zachor – Shabbat of Remembrance. Besides the weekly Torah portion, Tetzaveh, three verses (Deut. 25:17-19) are recited. In those verses, we are commanded to remember what Amalek did to the Jewish people as they left Egypt. They attacked and murdered the escaped slaves. The villain of the Purim story, Haman, according to Midrash (Rabbinic legend) comes from the tribe of Amalek, the Torah’s symbol of evil. However, the weekly Parsha Tetzaveh has nothing to do with Purim or Amalek. Instead, the Parsha focuses upon Aaron, Moshe’s brother, Aaron’s sons, their position as the Kohen Gadol, (High Priest), their “work uniform” and their preparations. Just like last week’s Parshah, Terumah contained numerous details concerning the construction of the Mishkan; Tetzaveh’s focuses primarily upon the details concerning the Kohen Gadol’s uniform. From material to design, this aspect of the Parshah is a tailor/fashion designer’s dream. Once the details for the uniform have been taught, the Parshah concentrates upon the necessary preparations that the Kohanim must engage in so that they are spiritually pure enough to make offerings on the behalf of the people. Only then, when the construction is complete, when the clothing is finished and the purification process fulfilled, then God will rest God’s presence among the people.

Despite the primary focus upon Priestly vestments, the Parsha begins with the commandment of the Ner Tamid, an Eternal Light. Until now Moshe has been a conduit: VaYiDaber Adoshem El Moshe Leimor, Dabeir El B’nai Yisroel – God spoke to Moshe, saying: ‘Speak to the Children of Israel’. Now, regarding the Lamp, Moshe doesn’t speak to the children of Israel or to the Priests; instead, Moshe is instructed to command the priests. No longer is he just a conduit. Regarding the Lamp, the command emanates from Moshe. Regarding God’s first command of Moshe, the Torah tells us,  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). So why is it so important for the command to appear as if it comes from Moshe and not God? Why is this Moshe’s commandment to the priests? Shmot Rabbah (Talmudic Rabbis’ commentary on the Book of Exodus) offers a figurative understanding of the perpetual light that Moshe commands to be lit. See how the words of Torah give light to man when he is occupied with them. But whoever is not so occupied and is ignorant, he stumbles…’The way of the wicked is in thick darkness’…. (Shmot Rabbah 36:3). Moshe is told to command the Aaron and his sons to light the Ner Tamid in perpetuity. Light and learning, not darkness and ignorance must be perpetual and constant. Light and knowledge must provide a lamp for all those who are in need of light and all those who are ignorant and don’t even realize it. Moshe, ever the teacher, ever the lawgiver, has been tasked to bring light, knowledge, and understanding in perpetuity.

I suppose our children are more sensitive to and are more acutely aware of antisemitism than I was at their age. Maybe I was more oblivious. Maybe society was more polite and such “unpleasantness” was part of the extreme aspects of society that scurried about in the dark shadows where polite people didn’t venture. Nowadays society is far less polite and over the past year, we have watched extreme aspects of society receive a warm embrace by what used to be thought of as “mainstream”. As this week immediately precedes Purim, a celebration that commemorates Persian Jewry’s victory over Anti- Semitism; we are reminded that darkness and ignorance remains present even here and that we need to remain vigilant. Generally, light is symbolic of wisdom and enlightenment. The only way to combat intolerance and ignorance is to shine a light upon it, a strong glaring light of an enlightened, educated, sensitive, and democratic society that possesses a profound respect for its democratic institutions and the strength of will to root out the Amalek, the evil, ignorance, and intolerance that exists in every generation.

The Story Teller Makes No Choice, Soon You Will Not Hear His Voice; His Job Is To Shed Light (Robert Hunter & Jerry Garcia- Terrapin Station Suite/Lady With The Fan)

All week, our children have had a lesson in Civics. They have been watching the Impeachment hearings. I recorded them because I wanted to watch the testimony of Lt. Colonel Alexander Vindiman. Vindman is Jewish. In 1978, following his mother’s death, his father, and brothers emigrated from Kyiv, which was then part of the former Soviet Union and settled in an area of Brooklyn, NY known as “Little Odessa”.  He and his brother’s all served in the U.S. Armed Forces. During Vindman’s testimony, there were several moments when my children became aware that he was Jewish. First, there was his father’s value of making sure his children “got a good education”.  Second, there was Vindman’s testimony. It wasn’t so much a testimony but rather a narrative He was given the opportunity to provide testimony. Vindman didn’t just offer testimony. He offered a narrative to the House Intel committee. We heard about a plan (everything leading up to the “perfect phone call”), his experience as the plan unfolds (his listening to the “perfect phone call”), and finally his re-telling of these events both in his deposition in his testimony.  Finally, there was a moment towards the end of his testimony where he was asked to re-read an excerpt from his opening statement. In the excerpt he was asked to read, he thanked his father for bringing the family to America and that his father shouldn’t worry about his son testifying before the House Intelligence Committee, and that he would be safe because he was speaking the truth.  

This week's Parsha is Chayei Sarah. The Parsha begins with recounting the years of Sarah's life, Avraham's mourning for his wife, purchasing the land for Sarah's burial and then burying her. Avraham then tells his servant that he does not want his son, Yitzchak, marrying a Canaanite woman. Instead, the servant must return to Avraham's hometown and look for a woman from Avraham's family/ tribe. Avraham explains that the girl that returns with the servant is the right girl. Armed with treasures, camels and plenty of wealth for a dowry the servant sets off and decides that the best place to find a girl is by the local well. There the servant decides that the "right" girl is the girl who would offer him water, as well as offer water to his camels. Sure enough, Rebecca arrives at the well and fulfills the servant's standard. The servant returns with Rebecca to her family, he convinces the family to let her go, and Rebecca is asked if she wants to return with the servant. Rebecca unhesitatingly responds with a yes. Now Rebecca has fulfilled the servant's requirement as well as Avraham's requirement. Upon her arrival at her new home, she sees her betrothed, and, not knowing who he was, asked the servant. The servant told her and she covered herself. Rebecca and Yitzchak are married. The Parsha concludes with Yitzchak and Ishmael burying their father, and the genealogy of Ishmael's family.

Three different times and in three different contexts we read about a father’s desire to find a wife for his son and then we read about that desire being fulfilled.  First, Avraham tells his servant Eliezer to swear an oath to find a wife for Yitzchak. Then we read about Eliezer actually finding the future wife for his master’s son, Yitzchak. Finally, we read about Eliezer’s transmitting the first two narratives to the future bride’s family since they are about to be impacted by both Avraham’s desire for his son to find a wife and their daughter’s decision to become that wife. Each narrative contains numerous details and descriptions. Yet the narrative that immediately preceded this week’s Parsha, the narrative that Jewish tradition points to as the foundational essence of a people’s relationship to God, the Akedah, and The Binding of Isaac is a scant nineteen verses and numerous details aren’t even included. In this one long narrative divided into three subsections, we are told of specific conversations, prayers, jewelry as well as gifts for Rebecca’s family.  Why does the Torah tell the story of how a couple met in three different ways, the third being a recapitulation of previous events by the servant. The only other time we read of a detailed recapitulation of a narrative is when Moshe speaks to B’nai Yisroel when they are on the eastern bank of the Jordan River and preparing to enter into Eretz Canaan. The RaDaK (Rabbi David Kimchi- Provence, France 1160-1235) explains that Eliezer’s recapitulation serves to placate Rebecca and her family. Avraham’s servant speaks candidly and enthusiastically of his master and his master’s household. Eliezer’s re-capitulation hints at  Avraham’s character as well as the very unique covenant established between him and God. Only by transmitting this message, this story in a face to face manner, Rebecca’s family understands the significance and the necessity of Rebecca leaving her family of origin for her future with Yitzchak.

Creating a narrative is important for individuals and for nations. Eliezer’s re-capitulation to Rebecca’s family and indeed, to the reader serves to placate Rebecca, her family and us. Lt. Colonel Vindman’s testimony, his recapitulation of his story, his narrative, including his background and his upbringing, was designed to placate those for whom he had the greatest respect. His testimony, the narrative that he offered and the way in which he provided it was designed to placate his family, his father, in order to re-affirm to his father that he did the right thing raising his children in a democratic nation based on the rule of law, truth, and liberty. His testimony, the narrative he offered and the way in which he offered it was designed to placate. The testimony placated his teachers and those who wore the uniform. Finally, his testimony, his narrative was designed to placate those who buy into the “American Dream” as understood by his father. After the inspiring and comforting words that the Lt. Colonel offered his father and the rest of his family the gallery applauded. We watched, and our children commented that Lt. Colonel Vindman's father should be very proud and hopefully “shevved a lot of nachas”.

Peace,

Rav Yitz

His Job Is To Shed Light, And Not To Master (Jerry Garcia & Robert Hunter - "Lady With The Fan")

Last Friday night after dinner was finished, the table was cleared and Birkat HaMazon was recited, we adjourned to the family room. A fire that had been lit just prior to Shabbat, burned warmly. My wife lying on one sofa with a magazine and I sat on the other sofa studying. Our kids sat by the fire and took out our son’s Leggo set. This was  not the big Leggos but the small sized Leggo set that comes with an instruction guide for building all types of objects: garages, airplanes, cars, and homes to name a few. I was amazed that all three kids concentrated intently on  working together to build this stuff. At one point our son asked me if I ever used Leggos as a kid. “I was not a Leggo type of kid – I did not have the patience nor did I particularly enjoy building things”. All three children exclaimed that I had no idea what I was missing. I smiled and said “my idea of Leggos would be to pull the Leggos out of the box already built into those amazing designs!”

This week’s Parshah is Terumah. Terumah means “a portion”. In the context of this week’s Parsha, the portion in question is the portion of wealth that B’nai Yisroel would dedicate to the construction of the  Aron, the ark that would hold the Luchot Habrit (the stone tablets upon which the Ten Commandments were written), the lamp, the table, and the material for the Ohel Moed (the tent of the meeting). All of which comprised the Mishkan or the Tabernacle. If you are in construction, interior design, or architecture, the details in Parsha Terumah are fascinating. If you’re not in any of those occupations then all the details might seem, shall we say, a bit dry. Whether a fan or not, whether an architect or not, there are certain objects, the construction of which is nothing less than miraculous and perhaps more allegorical than literal in meaning.

Perhaps the most surreal and “miraculous” sets of instructions concern the Menorah, the Lamp that stood outside the Holy of Holies and next to the Table. For three psukim (Ex. 25:31-34), the Torah tells us the Menorah, the Candlestick, is to be made of pure gold that is a “beaten work”. This means that the candelabrum is made from one huge hunk of gold as oppose to separate parts that become attached or fused together. Emanating from the base is the main shaft with three branches on either side, decorated with cups, knops and flowers. The cups should be in the shape of almond blossoms and almond flowers from an almond tree.  According to commentary, the Menorah would ultimately stand about 18 handbreadths, roughly the same height of a medium sized man. For the first time in the Torah, there is a distinct line of thought that believes that these verses should not be taken literally but rather allegorically. The 15^th century Portuguese commentator Abarvanel explains the table, the Menorah and the altar of incense: Though a man worships God without thought of reward, he will not begrudge him the reward for his actions. There are two types of reward: material –wealth and honor corresponding to the table and showbread and the reward of wisdom and attaining greater spiritual heights.  The Menorah symbolizes this. The lamp of the Lord is the soul of man. The seven branches symbolize the seven degrees of wisdom to be found in the Divine law. All six branches turn inwards toward the middle one, towards the Holy of Holies. This symbolizes that true wisdom must harmonize with the fundamentals of Torah, housed in the ark. The candlestick was made of pure gold implying that wisdom must not be tainted by alien ideas…It was “beaten work” out of one piece, symbolizing that all the various types of sciences have one common source.

Mankind’s intellect is a gift from the “one true source”, God. As such, there are limits to our knowledge. Perhaps in some disciplines we have not yet reached those limits, but ultimately there is a limit whether it is our own mortality, the frailty of the human condition, or the man made threats to human existence including weapons of mass destruction religious fundamentalism, terrorism and dictators. Yet, despite these limitations, Abarvanel reminds us that the text uses terms like HaGeD (tell) or “HoDAh (make known) rather than HaReH “show”. “Telling” and “making known” or informing; the transmission of knowledge is substantially different then showing the next generation how to make the item. Wisdom and knowledge, or the inner meaning of things; is transmitted through teaching and learning. The superficial is transmitted through the instruction manual. Make no  mistake, there is a value in the superficial instruction manual is valuable. It allows my kids to sit quietly and built beautiful Leggo objects. But in a few days they will have no emotional attachment to their Leggo construction. Instead they will pull it apart and build something else. Where our children learn the deeper symbolic meaning of moments, of experiences and objects –they carry that meaning with them all their lives.

Peace,

Rav Yitz