Ain't No Time To Hate; Barely Time To Wait - Robert Hunter & Jerry Garcia ("Uncle John's Band")

           With Chanukah set to begin this Sunday night, Jews and Christians will both be celebrating their respective holidays of Chanukkah and Christmas at the same time. A season noted for diminished sunlight and many hours of darkness will have holiday lights to offset some of that darkness. Earlier this week, a childhood friend of mine and his family were experiencing their own sort of darkness.   His three-year-old son underwent open heart surgery. When my friend notified his network of friends regarding his son's upcoming surgery, we made it a point to include his son in our prayers.  The surgery was a success, and certainly, science and medical expertise all contributed to the success of the surgery. However, from my friend and his wife’s perspective, the love,  and prayers of their friends also contributed to the surgery's success and turned darkness into light. During the same week, and in the same city, while light chased away the darkness of a family's trepidation and anxiety,   a United States Congresswoman spoke at a gathering of potential donors.  Full of hate, vitriol, and a sense of poisonous cynicism the Congresswoman bragged that if she and a like-minded fellow fascist and former political advisor had been in charge of the January 6th insurrection,  it would have succeeded.  Darkness attempted to swallow up the Democratic institutions and a system of checks and balances upon which the “noble experiment” was built. This congresswoman who supposedly swears an oath to the Constitution wants to destroy it,  This congresswoman who is paid by the very institutions that she swears an oath to protect and defend has aligned her beliefs with those who wish to destroy it. The irony is overwhelming and incredibly tragic. Imagine the hate that must fill the emptiness of that person’s soul. Imagine the darkness of her soul and the threat of darkness upon society if she assumes greater power. 

          This Shabbat we read from Parsha VaYeishev. We begin the Joseph story. Loved more than his brothers,  Joseph acts superior to his brothers and this behavior does not endear him to his brothers The brothers hate Joseph so much that they feign his death and instead they sell him off as a slave. Joseph is brought to Egypt as a slave, and there he works for a powerful Egyptian only to wind up in prison. While in prison, he helps the warden and the prison become efficient and very profitable. The Parsha begins with Joseph interpreting his dreams and explaining them to his brothers and his father. The Parsha concludes with Joseph interpreting the dreams of two fellow prisoners.  In between interpreting dreams and the events leading up to and immediately following those interpretations,  we read about Yehuda, the fourth son of Yaakov. Following personal tragedy and publically humiliating an innocent soul, Judah is presented with an opportunity to engage in public repentance. While not necessarily central t the Joseph story, this narrative helps to explain why Judah will be deemed worthy enough to eventually become the leader of the brothers, and from Judah will come the future kings of Israel. 

            For the first time in the Book of Genesis narrative, we encounter hatred. Regarding Joseph’s brother’s feelings towards Joseph, the Torah is clear. They are not jealous or angry. V’Yavei Yosef et Dibata Ra’ah el Avihem – Joseph brought an evil report of them (this might mean only Leah’s sons or it might refer to all the brothers). V’Yisroel Ahav et Yosef Mikol Banav Ki Ven Zekunim Hu Lo V’Asah Lo KeTonet Pasim – Now Israel loved Joseph more than all his sons because he was the son of his old age and he made him a coat of many colors. Va’Yiru Echav Ki Oto Ahav Avihem MiKol Echav VaYisnu Oto  V’ Lo Yachlu Dabro L’Shalom – And when his brothers saw that their father loved him more than all the brothers, they hated him and could not speak peacefully to him. VaYachalom Yosef Chalom VaYaGeid L’Echav VaYosifu Od Sno Oto – and Joseph dreamed a dream and he told it to his brothers and they hated him even more (Gen.27:2-5). Normally one goes through a series of emotions before arriving at hatred. We might have assumed that the brothers were at first angry or jealous before we learn that they hate Joseph. However, not only do these brothers hate Yosef they couldn’t speak civilly to him. They had to avoid speaking to him for fear that they might hurt him. That seems like a lot of hatred. Yet they managed to find even more hatred in their souls after Joseph told them about his dream of their bowing down to him. What is the difference between the first hatred the brothers felt before hearing of the dream and the hatred they felt after hearing about it? Perhaps the first hatred really was the culmination of emotions. That the normal anger and jealousy, over time, evolved into a hatred for Joseph. Certainly, that “hatred” seems to be justified as the Torah text offers reasons for their hatred. It seems that by trying to ignore Joseph, the brothers are aware that their hatred is passionate based upon jealousy, anger, and rage. The second hatred is more than the first. This hatred seems like a cold calculating hatred where they stop seeing Joseph as a brother. Hinei Ba’al Chalomot HaLaZeh Ba – Behold the dreamer comes (Gen. 27:19). How much do the brothers hate their brother? They hate him so much that they don’t see him as a brother but as something else. Because he is seen as and considered to be something else, something other than a part of their family, they see Joseph as a threat. Without passion but rather with a cool hatred they can cooly, calmly, and rationally discuss killing him and leaving him in a pit.

            The Torah narrative almost seems to acknowledge that the human soul has a large capacity for hatred. However as large a capacity for hatred we may have, that doesn’t mean we should act upon it. The brothers discuss killing Joseph but they don’t. They sell him to Midianites on their way to Egypt. Hatred is one of the seven basic emotions. We are not supposed to succumb to our emotions, no matter how justified, no matter how cool and calculated those emotions may be. They are still emotions. The narrative reminds us and we see it with the development of Joseph and Judah. We are supposed to be governed by something more than our emotions. We are supposed to be governed by our desire to be holy and sacred, to act selflessly, and pray for our friends.  Imagine the tripe, cesspool of social media and hatred that causes a member of the United States Congress to sound remarkably similar to the fascists we fought against in a World War and the authoritarianism we fought against in its aftermath. A holiday miracle would be if she and those like her lost their voice, lost their followers, lost their power, and just went away and were replaced by those who had a deep and profound respect for their county’s democratic institutions, its most sacred document - The Constitution, and the peaceful transition of power. Amid this season of darkness, we can always pray for more light and make sure to shine that light upon those whose souls are filled with darkness and hate.

Peace,
Rav Yitz

And Or It Will Require A Change That Hasn't Come Before (Robert Hunter, Jerry Garcia & Phil Lesh - "Saint Stephen")

           Ever since a legal U.S. Department of Justice search revealed classified and unclassified documents were taken and found in the home of the twice impeached former President, I have wondered when someone from Trump’s orbit would actually cross the line and actually speak out in support of the Department of Justice and publicly declare Trump’s removal of classified information and kept at his home in Florida to be an egregious violation of the law. So my hope is that eventually, those leaders who actually know better but have blindly and foolishly followed Trump actually spoke out. Trump’s former Attorney General, Bill Barr, came out on Fox News and actually criticized Trump for illegally removing top secret documents. Barr went so far as to explain that the Department of Justice is not only acting appropriately but has gone out of its way to handle the investigation in an entirely reasonable manner. No, I do not expect one voice to break the fever that has plagued U.S. democracy for the past several years. However, some of my hope has been restored that there are courageous leaders from the Trump orbit who are no longer able to tolerate his illegal corrupt behavior and instead shine a light upon it.

          This Shabbat, we read Parsha Ki Teitzeh. Moshe teaches us the laws concerning war, creating an environment for soldiers to behave as honorably as possible. We learn that everyone, whether “loved” or “hated” has rights under the law as well as entitlements. We learn that every one of us is responsible for the other. If we see something that has been lost by our neighbor then we pick it up and return it. Moshe re-iterates that human relationships can either be holy, ( eg. between a husband and wife or between parents and children) or unholy by crossing the boundaries of those relationships. Moshe reminds the people that children will not be punished for the sins of their parents, nor will parents be punished as a result of their children. In such a situation there would be no need to add punishment since the parents of the child or the children of the parent would be punished enough just having been touched by the situation. Essentially this morning’s Parsha is all about human relationships designed to maintain individual holiness as well as communal holiness.

          So it is troubling that we are confronted with one of the most controversial commandments of the Torah. Ki Yiheyeh L’Ish Bein Sorer U’Moreh Einenu Shomeiah B’kol Aviv U’vkol Imo, If a man will have a wayward and rebellious son, who does not hearken to the voice of his father and the voice of his mother V’Yisru Oto v’Lo Yishmah Aleihem and they discipline him, but he does not hearken to them, then his father and mother shall grasp him and take him out to the elders of his city and the gate of his place. They shall say to the elders of the city, B’Neinu zeh Sorer U Moreh “This son of ours is wayward and rebellious, he does not hearken to our voice; he is a glutton and a drunkard.” All the men of his city shall pelt him with stones and he shall die;  U’viarta HaRah Mikirbecha  and you shall remove the evil from your midst (Deut. 21:18-21). The literal meaning of the verses suggests that in the extreme case of an evil child who is beyond help and clings to evil the way the rest of the community clings to holiness, such a child must be eliminated.

          First, we should all recognize the fact that Moshe’s presentation of the “Rebellious Child” is theoretical. The Talmud makes the point that “there never was nor will there ever be” a child to be put to death based upon this law. Rashi, the 11th-century Northern French commentator, explains that the harshness of the punishment is not for crimes already perpetrated rather it is to prevent this amoral, evil person to grow up and wreak greater havoc upon society. Rather than allowing him to die as an older person with his victims’ blood on his hands, Moshe teaches us to eliminate this person before there are more victims. Theoretically, Rashi is merely stating what so many of us already take for granted in terms of our place within society.  The greater good is the highest virtue. Just imagine if leaders weren’t so fearful of the 75 million voters, just imagine if supporters of the former President claimed that he lost the 2020 election, and the claim that the 2020 election was an erroneous and dangerous claim that put the electoral process at risk? U.S. Democracy would be in a very different place.

          The Jewish calendar indicates that it is approximately ten days in the final month of the Jewish Year, the month of Elul. When Elul concludes, a new year will commence. As we approach Rosh Hashanah and a new year; we begin evaluating ourselves, and we can take a lesson from this theoretical case. The death of such a rebellious person is a result of not mending one’s ways, or not engaging in Teshuva. Such a person’s soul is already dead, or at least that is what the Torah is symbolically telling us. So let us have the strength and courage to make sure that we never allow ourselves to slip that far and in doing so, the rebellious child that resides within us can grow and evolve into a mentsch.

Peace,
Rav Yitz

Standing On The Moon, Where Talk Is Cheap And Vision True (Robert Hunter & Jerry Garcia - "Standing On The Moon")

           Tom Friedman, in an Op-Ed piece from April 3rd, described the war in Ukraine as a world war:  World War Wired. He maintains that anyone with a cell phone and internet access can watch the war, and bear witness to the atrocities and war crimes being committed by Russian soldiers and Putin.  While the whole world and any Russian with a VPN can see what is happening in Ukraine, Putin remains incredibly popular in Russia and especially outside of Moscow and St. Petersburg. Thanks to a campaign and a steady diet of misinformation over all media outlets for decades, Putin is even more popular in rural areas and among the older generations of Russians.  If the rural communities tend to be far more isolated and have less access to mass media, or social media, then how did Putin’s decades-long and current misinformation campaign gain credence to rural, isolated communities and older Russians?  The answer seems as obvious as it is profound. People talk, people share ideas, people share information and people share what they hear whether it is true or not. 

          This Shabbat, because it immediately precedes Pesach, is known as Shabbat HaGadol - The Great Shabbat.  The weekly Torah Portion is Parsha Metzorah. Parsha Metzorah discusses the laws for Tamei/ Tahor (Purity & Impurity) as it affects human beings, and it is a continuation of last week’s Parsha, Tazria. We continue to learn intricate details concerning how an individual becomes ritually purified, his/her reentrance into the camp, and the prominent role of the Kohen Gadol in ascribing a spiritual treatment for a physical expression of a spiritual problem. Besides discussing the laws of the Metzorah, the laws of one who suffers from this skin ailment, the Parsha also confronts the issues of the Metzorah spreading to a house and the method by which that impurity is removed from the house. The second half of the Parsha concentrates on the laws of Taharah Mishpachah, the laws of family purity.

        When Tzaraat is discovered on an individual, he or she would go to the Kohen Gadol, the High Priest, and undergo an examination. However if the Tzaarat spreads beyond the individual and pollutes the home: U’Vah Asher Lo HaBayit V’Higid LaKohen Leimor- “K’Negah NiReH Li BaBayit” – And he that owns the house shall come and tell the priest saying: It seems to me there is as it were a plague in the house. (Lev. 14:35) Even if the individual sees the Tzaarat, sees the impurity, knows that it is Tzaarat, the individual cannot and must not say that “It is a plague in the house,” but rather K’Negah literally “It is like a plague”. Rashi explains that “even if the individual is learned and has no doubt as to the nature of the plague, he must not utter a definitive judgment, but merely declare “it seems”.  On the surface Rashi’s comment appears to be focused upon the issue of “Purity and Impurity”, and reminding us that the authority to decide and declare Purity and Impurity rests solely upon the High Priest. The MaHaRaL of Prague (Rabbi Yehuda Loew of Prague 1525-1609) takes the lesson a step further. “Since it is but the priest who establishes the Nega (the plague and its legal implications); anyone else would not be speaking the truth.” Therefore K’Negah”- it is like a plague, and must therefore be treated and dealt with as if it was the plague.

          Here in this simple statement “K’Negah” –It seems to be a plague”, we address a health issue. We recognize the potential damage that Lashon HaRah has done. “K’Negah” – it seems like a plague is the Kohen’s diagnosis;  and once diagnosed,  the Kohen can treat the patient. We quarantine the individual/individuals in order to prevent the spread of something that looks like a plague. People who engage in  Lashon HaRah, -  Slanderous/Evil/Malicious speech, people who spread lies and misinformation, have continued enabling and supporting an authoritarian leader and his war crimes. Putin understands that speech, the simple act of people speaking to people still remains the most efficient way to pass along misinformation and alternative facts. With Pesach approaching, ChaZaL, the Rabbinic Sages also understood the significance of speech,  the simple act of people speaking to people. Is it any wonder that the most important commandment of the Seder is to tell the story of the Exodus, and tell the story of freedom? Maybe the Sages understood what Putin cannot understand. Eventually, the story of freedom will crush the misinformation and suppression relied upon by authoritarian leaders.

Peace,
Rav Yitz

Inspiration Moved Me Brightly (Robert Hunter & Jerry Garcia - "Terrapin Station")

           During the long family day weekend in Canada and the Presidents Day weekend in the U.S, I took our son to Washington D.C. and visited his sisters. Two of his sisters live in and around DC and one lives in New York City. As we were leaving, we had to bring his New York City sister to Union Station so she could catch a train back to New York. It was very early Sunday morning and we decided to stop and look at the various monuments and memorials that are on the Mall. All week long we had been following the news of the events that continued to unfold in Ottawa and the crisis that is unfolding in Ukraine. The world seems a bit darker and more frightening. The morning was cold and clear as we looked at the various memorials and monuments, read the inscriptions, and contemplated the sacrifice of people who believe in the idea of Democracy. At the Lincoln Memorial, directly behind the statue, we read  "In this Temple as in the hearts of the people for whom he saved the union the memory of Abraham Lincoln is enshrined forever." Directly behind the Lincoln memorial, the road takes one over a bridge and into Arlington National Cemetary. Both sanctuaries reminded us of the sacrifice that is sometimes necessary to preserve an idea. As my son and I drove back across the Potomac River and onto the highway bound for Toronto, we commented on the courage of these people and we also commented on the courage of people to leave their home countries for a better future for their children, grandchildren, and their legacy. Why else would people come to North America, and settle in Canada and the U.S. if not for a chance at a better future?  

           This week’s Pasha is Vayakahel. Following the sin of the Golden Calf and Teshuvah (repentance), B’nai Yisroel begins executing God’s instructions for the Mishkan, the Ark, and the Tent of the Meeting. After the destructive behavior of worshipping the Golden Calf, B’nai Yisroel comes together and shares a common constructive experience bound by a common goal. Their goal is to complete the construction of the Mishkan.  Before they begin the actual execution of God’s command, Moshe reminds B’nai Yisroel that observing the Sabbath’s restrictions is paramount and supersede the Mishkan’s, (The Tabernacle) building schedule.

           Even though this structure was to be a place for God, the Sabbath restrictions are more important. The text then begins describing the common experience of contributing raw materials to this enormous public works project. V’Yavo’u kol Ish Asher Nasahu Libo V’chol Asher Nadvah Rucho- Every man whose heart inspired him came; and everyone whose spirit motivated him brought the portion of God for the work of the Tent of the Meeting, for all its labor and for the sacred clothing (Ex.35:21).  Ibn Ezra, a 12th Century Spanish commentator, explains that the phrase “whose heart inspired him”, is a reference to the “wise-hearted”. These were individuals who were motivated by their minds and not by emotions. After seeing the disastrous results of the Golden Calf, wisdom and not emotion was indeed a better motivator. By participating in this constructive process, everyone had an opportunity to repent for the sin of the Golden Calf and for its lack of faith. Only insight and wisdom guided B’nai Yisroel to begin on the fringes from the outside of the Mishkan and begin working towards repentance, towards holiness, and towards the Kodesh Kodeshim (the Holy of Holies). 

          Those who participated in the construction of the Mishkan had a powerful sense of responsibility. Indeed, being a member of a purpose-driven community requires individuals to be “wise-hearted”, thoughtful, and informed. As my son and I left Washington DC and began our drive back home, we understood that Judaism and liberal democracies are purpose-driven focused upon an ideal, not a person.  Both Judaism and liberal democracies required informed, wise-hearted, thoughtful community members. Both Judaism and liberal democracy is only as strong as their community and citizens are informed, wise-hearted, and inspired to create “the most perfect union”.

Peace,
Rav Yitz

Built To Last Till Sunshine Fails And Darkness Moves On All (Robert Hunter & Jerry Garcia- "Built To Last")

           It has been one year since the world witnessed one of the darkest days of the Noble Experiment that is known as Democracy in The United States.  The January 6th attack upon the U.S. Capitol brought the dark underbelly of human nature, intolerance, and hatred to the surface. A recent Washington Post University of Maryland poll indicated that 34% of Americans think that violence against the U.S. government is acceptable. Along partisan lines, the numbers are even more frightening. Among Independent Voters, that 34% goes up to 41%. Among Republicans that number also goes up to 40%. Among those who identify as Democrats that number decreases to 23%. The “Noble Experiment” appears to be fraying and perhaps coming apart at the seams.  Of course, this Darkness isn’t new. It has existed for as long as human beings organized themselves in tribes, communities, and nations. In 1935, Sinclair Lewis wrote a dystopian novel about the rise of fascism and authoritarianism in the United States entitled It Can’t Happen Here. The premise was that a charismatic politician tapped into the raw populism, anger, and frustration of Americans who were experiencing the drastic changes brought on by the Great Depression. Dissatisfied with any of the current solutions, the electorate turned to “Buzz” Windrip. He promises answers and fast results. Windrip explains that Democracy is too slow a process, too untidy a process to solve these problems, and ever so slowly and meticulously undoes democratic institutions. Earlier this week, Jonathan Greenblatt, the CEO of the Anti-Defamation League (ADL) came out with a new book: It Could Happen Here - Why America Is Tipping From Hate To The Unthinkable and How We Can Stop It. Greenblatt’s grandparents fled Nazi Germany. His wife and her family fled Iran when the Shah was overthrown. Greenblatt explains that there has always been “hate” in the United States. However over the past five years, where once the language and the behavior of hate was usually perpetrated by those out on the “fringe”; now this hatred has become normalized. The Darkness of Intolerance, anti-liberalism, fearmongering, is the standard operating procedure for the carrying out of the “Noble Experiment”. 

          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 declare and sanctify the New Moon, and to slaughter a lamb for each family. 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 ninth 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 a darkness upon the land of Egypt, Vayameish Choshech - and the darkness will be felt. [tangible] (Ex. 10:21). What does it mean that the darkness will be felt? What will it feel like? Will it be hot or cold, wet or dry? Maybe it will thick like some type of fog. Maybe it will be the horrible emptiness as if one is falling through an abyss with nothing all around. Whatever kind of darkness it is, it can be felt. It is noticeable and therefore extraordinarily different than the standard night -time or even an eclipse. B’nai Yisroel still had light in their dwellings while the plague occurred. Pharaoh could not stand the darkness anymore and told Moshe to take everyone including the children and leave if that would alleviate the darkness in Egypt. The Or HaChaim, (18th Century Morocco) reminds us that while there was complete darkness in Egypt, there was light where the Jewish slaves lived: Goshen. U’LeChol B’nai Yisroel Haya Or B’Mishvotam – but for all the Children of Israel there was light in their dwellings (Ex. 10:23). Egypt was already in a state of primordial, spiritual Darkness,  darkness bereft of any acknowledgment of God’s presence. As a result, Egypt became a twisted, closed-minded, corrupt society.  Because of this ignorance and fear,  B’nai Yisroel was enslaved and the world devoid of the acknowledgment of HaShem. The plague of Choshech, of Darkness, was merely Egypt becoming aware of their darkness. As a result, Pharaoh all but pleaded with Moshe to take the slaves out from Egypt. The source of darkness was his fear of Israel and his reason for enslaving Israel (Ex 1:8-10). Only by ridding himself of hatred and fear and by acknowledging God’s presence could the light would return to Egypt.  B’nai Yisroel was already in a state of primordial Light, a spiritual acknowledgment of God’s presence; U’LeChol B’nai Yisroel  Haya Or B’Mishvotam – but for all the Children of Israel there was light in their dwellings. B’nai Yisroel already had a sense of their relationship to God, and a sense of purpose. Moshe had already told them that they would be freed, and they would return to the land that had been promised to their ancestors.

          Greenblatt explains that hate and intolerance must be called out. It must be called out at the water cooler at work and it must be called on social media platforms. Greenblatt also makes it clear that we must be aware of “moral relativism” and “what about-ism”. Historically, the Jewish People have always served as the proverbial “canary in the coal mine” when it comes to a rise in hatred, intolerance of minorities, of conspiracy theories, and a rise in authoritarianism, and fascism. Light must be shined brightly upon language, action, and legislation that peddles in hate, intolerance, and fear. Pharaoh and the Egyptians were paralyzed by the darkness caused by their fear and intolerance. This current plague of Darkness threatens to paralyze Democracy and the democratic institutions of what has  Noble Experiment. If it can happen there, then it can happen anywhere.     

Peace
Rav Yitz