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

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

Recently, our son shared a news report regarding the allied effort in Afghanistan, peace talks with the Taliban, and an eventual withdrawal from Afghanistan.  While no one in our family is an Afghan, fought in Afghanistan or has any remote connection to Afghanistan, our son followed the story very closely. Why was he so concerned with the news in Afghanistan? Our grade nine son participates in Model U.N. He is on the delegation representing, of all places, Afghanistan. In the course of his preparation, he has become the family expert on Afghanistan.  Trust me when I say that while I could find Afghanistan on a map, I never cared one wit for Afghanistan, nor did I ever give much thought to the human cost except in terms of soldiers who tried to offer safety and stability amid such turmoil and chaos.  My jaw dropped as I sat and listened to our son offer this assessment. He was not only speaking about Afghanistan, but he advocated for the innocent and was visibly concerned for those whose lives were at risk living under the Taliban, and the innocent lives at risk if allied forces leave. He spoke thoughtfully, passionately and logically. He was upset as he made his assessment and incredibly empathetic as he advocated for the people of Afghanistan.  Needless to say, I have no authority with the Model U.N. for the real U.N.  However, I saw our son in a whole new light, and I wasn’t sure how to respond.

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; and if you’re not then all those details might seem 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. However what is not allegorical but rather spiritually re-assuring given the myriad of laws that we have read from Yitro and Mishpatim is the goodness and kindness in the human soul.

There are two moments in the Parsha that stand in stark contrast to assumptions about human nature from Parsha Mishpatim. In the previous Parsha, when we read about the prohibition of accepting bribes, perverting justice, selling servants to third parties rather than returning to them to their original owner;  we understand that there is an assumption that human nature is not so wonderful. In fact, one could argue that we are supposed to rise above human nature, rise above our animal-like inclination, Yetzer HaRah (the evil inclination), and be better. So when we read that God wants to live among Bnai Yisroel: V’Asu Li Mikdash  V’Shachanti B’Tocham; a Godly aspect would only do so if the dwelling, if the people’s behavior merited God’s presence.  Certainly, the physical qualities of the structure would be impressive but more important is the fact that Shechinah would dwell among Bnai Yisroel as long as they did not succumb to human nature. Not succumbing to human nature became evident immediately. Before the construction, before the blueprints, Bnai Yisroel already operated above human nature. They contributed materials Kol Ish Asher Yidvenu Libo – ‘every man whose heart motivates him’ (Ex.25:1). Contributions were based upon the most divine aspect of their souls. Every aspect of the process focused upon that part of the human soul that was beyond human nature. That divine aspect merited God’s presence in the camp. That divine aspect galvanized a community and figured out how to serve God in a way that appealed to the best of humanity.

I finally figured out the words that might bring comfort to our son as he could only see darkness, evil, and awful way in which people in that part of the world have been treating each other for decades if not centuries. I tried to remind him that although that part of the world is pretty dim and risks becoming quite dark if allied forces leave; there is some light in the world. Just like the Aron is encased in gold both on the inside and outside and just like people contributed selflessly rather than selfishly; I was reminded that the world has a lot of beauty. I told our son that despite what he heard on the news and despite my agreeing with his thoughtful assessment as an Afghan U.N. delegate; he needed to be able to accomplish one very important task. He needs to be able to communicate some of the beauty of the country and/or the people he represents. Maybe he needs to look a bit closer in order to find the beauty rather than ugliness, but it is there. If he is able to communicate that; the other delegates in the Model U.N. will surely be supportive of anything he requests.  I reminded him that he should always work hard and search for the beauty in spite of the all the ugly he will encounter. Sharing that process can be incredibly inspiring and ultimately quite empowering.

Peace,

Rav Yitz

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

Where Crickets And Cicadas Sing A Rare And Different Tune (Robert Hunter & Jerry Garcia - "Terrapin Station")

There are numerous potential hazards when it comes to raising teenagers. One hazard in particular tends to rear its ugly head on Saturday nights or on evenings when there is no school the next day and our teen-age daughters want to go out with their friends.  They tell us where they are going and with whom. They may or may not need some money and still the hazard has not arrived. Then I ask two simple questions. What time do you plan on coming home? How are you getting home? The answers tend to be the same as always. Each will give me a time as late as possible with no regard for the next day’s tasks or plans. A negotiation begins and a more reasonable curfew is begrudgingly agreed upon. Then they explain that they have arranged a ride home with a friend’s parent. If negotiations are about leverage, I realize that this answer is about to tip the leverage to our teenagers’ advantage. They understand that even if they wanted to come home early, they wouldn’t be able to since the friend will want to stay later and arranged to be picked up later. I am about to be held hostage by an over indulgent parent who doesn’t care if their child sleeps until noon the next day, does nothing, and only cares that their child is well liked and popular. So I tell our teenagers that I will pick them up from said social function. Later that evening when I pick up our teenage daughters from “the night out”, and they always one of the first to be picked up, one of two fascinating things happens. Rarely do I only pick up our daughter. Usually one or two of their friends have bummed a ride as well. Turns out that the other kids didn’t want to be out so late, they just thought they had to be out late.  After dropping off the friends or if our daughters were alone to begin with, they always comment that they are glad that they left when they did.

This Shabbat we return to the weekly Torah cycle and read Parshat Acharei Mot. After two Parshiot, Tazria and Metzorah, which essentially interrupted the narrative and the laws that had been focused upon the Kohanim, we now return to the Kohen as the central focus in the Parsha. Now that he has become spiritually pure, the Torah is now ready to teach the laws for the spiritual purity of the nation. We have focused upon the impurities of individuals, now we focus upon the community. The Kohen acts on behalf of the nation just like he acts on behalf of the individual. The Torah teaches us the laws for the offerings of Yom Kippur, national atonement, and Azazel otherwise known as the Scapegoat. The Scapegoat is not offered as a sacrifice to God, but rather is sent out from the camp and left to wander in the wilderness eventually succumbing to the elements. The second half of the Parsha focuses upon the holy and holy relationships within the family. However the list of inappropriate behaviors between family members is taught within the context of the other nations. What is particularly troubling is the fact that our interaction with the two nations was a direct function of God’s plan. God invokes Egypt and God invokes Canaan. We went down to Egypt and now we were being brought to Canaan.  K’Maasei Eretz Mitzrayim Asher Y’shavtem Bah Lo Ta’Asu UchMa’Asei Eretz Canaan Asher Ani Meivi Etchem Shamah Lo Ta’Asu UvChukoteihem Lo Teileichu – Do not practice of the land of Egypt in which you dwelled; and do not perform the practice of the land of Canaan to which I bring you, and do not follow their traditions. (Lev. 18:3) For the past two centuries B’nai Yisroel dwelled in Egypt, a morally decadent community. Now B’nai Yisroel is about to head into Eretz Canaan, which was also a morally decadent land inhabited by the Moabites, the Canaanites, the Hittites, the Jebusites and the Edo mites to name a few. I can justify using Egypt as the example. First our descent into slavery both physical and spiritual was hardly overnight but rather a gradual process. Second, our experience in Egypt serves as the origins of our becoming a nation. Invoking that experience is at the core of our national memory. We remind ourselves of Yetziat Mitzrayim (The Exodus from Egypt) three times a day when we say the Shma. We are reminded of Yetziat Mitzrayim when we make Kiddush on Shabbat and all festivals. We reminded ourselves of Yetziat Mitrayim for eight days last week during the Passover Festival. We remind ourselves of Yetziat Mitzrayim and pass down that collective memory to our children at the Pesach Seder. We spent a lot of time reminding ourselves that we left Egypt, but we spend very little time reminding ourselves about entering Canaan?  Why do we focus so much on leaving Egypt and very little time focusing on entering Canaan? Canaan is God’s covenant with us, originating with Avraham Avinu. So why would God promise us a land that is as morally bankrupt as Egypt? Why would God bring us to a place that is the equivalent to a place where God brought us out? One would have assumed that Canaan was already a wonderful place otherwise God wouldn’t have brought B’nai Yisroel there nor would it have been part of a covenant.

The Be’er Yitzchak, the 19^th Russian Rabbi offers a comment that is relevant to today’s Jewish experience. “The reason for mentioning Egypt and Canaan is simple: if you imitate the Egyptians – then why did I take you out of Egypt? And if you behave like the Canaanites- why should I expel them before you/ it was on condition that you will not do so that I took you out of Egypt and that I shall expel the Canaanites… do not imitate even their innocuous practises, for these lead to total assimilation.” The experience in Egypt was an incubation period to prepare for Torah at Sinai. Our experience in Egypt would constantly serve as a reminder that we ultimately rejected physical slavery and that we ultimately rejected the institutions and behaviors of that master. It is certainly easy to reject all things Egyptian while we are reminded of how damaging the experience was. It is quite another thing to reject the behavior, and culture of a society when one is free, when one is not scarred by such a damaging experience. Yet, the success of our people, the future viability of our relationship with God through Torah could only occur if we are able to reject a dominant culture’s behavior as a free nation and not as an enslaved nation. B’nai Yisroel’s survival ultimately depends upon remaining separate and apart from the cultural majority. B’nai Yisroel’s survival depends upon remaining spiritually distinct from the majority. B’nai Yisroel’s survival depends upon the spiritual strength needed to reject the behaviors of any dominant culture, to refrain from behavior because “everyone else does it”.

It is always nice to feel part of something. It is always nice to feel included. It is always nice to be culturally recognized. From an individual perspective, going along with the crowd means never feeling left out. For our children, there is always the tension of fitting in and still retaining a sense of individuality.  However, as a people, our national sin, our national mistake is our individual yearning, our desire to be like everybody else, to assimilate. So we manage to teach our teenage daughters a most valuable lesson. Just because “everyone is doing it” neither makes it right nor means that it is good for each of them as individuals. Rather our teenage daughters need to make decisions based upon what is best for themselves. For now, as long as they are teenagers living at home; they have figured out a convenient way to avoid feeling left out and simultaneously avoid staying out ridiculously late just because “all of my friends will be staying out late.” Yep, they just blame me, and tell their friends that “since my dad is picking us up, he doesn’t want to be out so late since he has to wake up early the next morning”. If my daughters need me to be their Azazel, their scapegoat, I suppose there are worse things.

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