The Shape It Takes Could Be Yours To Choose; What You May Win And What You May Lose (Robert Hunter & Jerry Garcia - "Till The Morning Comes")

          It seems that there we are living in two different worlds. One world appears more “normal” to me. In this world, the Canada/U.S. border is at least partially completely open. Canadians are still waiting for the U.S. to permit them to drive across the border. Fully vaccinated Americans are allowed to drive across the border subject to covid test results prior to crossing the border. In this "more" normal or "almost normal" world, the Toronto Blue Jays are finally home and I can go to the ballpark, and people dutifully get vaccinated.   In this "almost normal world" or "more normal" world, Ontario is now over 70% fully vaccinated and Canada is now over 60% fully vaccinated, masks are worn in public places and will be worn in schools. In this "almost normal" or "more normal" world, decisions seem to be made thoughtfully, cautiously, with the concern for the public good, and welfare to be the most important criteria.  In the other world, the world on the other side of the border, where my parents live, my wife’s family lives, my sister and her family live, where one daughter lives and works and where two daughters are supposed to attend university,  that world seems to be embroiled in an identity crisis. One part of that world, thankfully the places where my wife’s family, my family, and our daughters live, are similar to the "almost normal" or "more normal" world. Many are vaccinated,  and while there were a few weeks where masks were not required in public places; now public masking indoors is necessary because of the strength of the Delta Variant. Owners of restaurants have determined that they will only permit vaccinated people onto their premises. Attending concerts requires proof of vaccination. Public safety and welfare decisions are made thoughtfully and cautiously based on science, data, and current conditions based on a concern for the welfare of the whole of society and special concern for the most vulnerable.  In this second world, the Delta Variant runs wild,  and hospitals are filled with younger and sicker people. If these states were a combined country,  they would be ground zero for this “Fourth Wave” of the Pandemic. Ironically, one Governor wants the state legislature to revoke its current ban on mask-wearing. Other Governors have dug in their heels and have signed controversial executive orders prohibiting school boards from determining for themselves as to whether to mandate masks. These governors, specifically in Florida and Texas (places with the most outbreaks) use the rhetoric of “personal choice” and “freedom”.  In such places, decisions seem to be made based upon “politics”, rumors, non-scientific data, cowardice, selfishness, and a failure to understand the nature of leadership. 

          This week’s Parsha is Shoftim. Moshe has completed his lecture on the values of monotheism and covenant. Now he begins telling B'nai Yisroel all the nitty-gritty details of living a Jewish life within this community. What a downer! B’nai Yisroel is inspired and ready to enter into Eretz Canaan and begin living the life in the land that God had promised their ancestors. They are now ready to begin fulfilling the dream that allowed them to survive centuries of slavery. So what does Moshe Rabeinu do? He brings them crashing back to reality. Now they will listen and understand laws concerning war, punishments for idolatry, choosing a king, jurisprudence, priestly entitlements, and unsolved murders. Moshe gives B’nai Yisroel a healthy dose of reality by supplying all the details required to uphold the Covenant.

        One of these laws is rather curious yet serves as a reminder of how important it is to maintain a balance between dreams and reality, between the idealism of our youth and the cynicism of age. V’Hayah Ch’shivto Al Kisei Mamlachto V’Chatav Lo Et Mishnei HaTorah Hazot – And it shall be when he sits on the throne of his kingdom, he shall write for himself two copies of this Torah in a book… V’Haitah Imo V’Kara Vo Kol Yemei Chayav Lema’an Yilmad L’yirah et Adonai Elohav – It shall be with him and he shall read from it all the days of his life, so that he will learn to fear the Lord his God, Lishmor et Kol Divrei HaTorah Ha’Zot V’Et HaChukim Ha’Eilah La’Asotam – to observe all the words of this Torah and these decrees, to perform them so that his heart does not become haughty over his brethren and not turn from the commandment right or left so that he will prolong years over his kingdom, he and his sons amid Israel (Deut. 18:18-20). The king must write and maintain two Torah scrolls. The “personal” Torah must be carried with him wherever he goes: meetings, wars, benefit dinners, etc. The Torah must always remain physically near his heart. However, the second Sefer Torah sits in the treasure room as a pristine copy, as a benchmark. This “benchmark” Torah remains enclosed, protected, and untouched. The king may consult it, but this pristine copy never leaves the sanctuary. How brilliant! The “personal” Torah that is carried around eventually becomes worn, the letters fade, and the parchment may even tear. This would most likely occur unbeknownst to the king. Yearly, the king must lay his “personal” Torah besides the “benchmark” Torah. There, in the inner chamber, the two Torahs are checked against each other. Then if there are any discrepancies in the “Personal” Torah, the king must make the necessary corrections. The king’s “personal” Torah must reflect the purest and highest standards. Through daily wear and tear, through the compromises necessary to manage a kingdom, the king must regularly check to make sure that he has not gradually drifted away from the “Pristine” or “Benchmark” Torah.

        This is the ultimate form of personal “Checks and Balances”!  The king needs to periodically check his “personal Torah” against the “Benchmark Torah”.  We also must check our “Personal Torah” against the “Benchmark Torah”. Certainly, the process may be uncomfortable, and yes, there is the danger of becoming so self-absorbed that we become paralyzed. The process occurs on a regular enough basis that we don’t become too paralyzed that we can’t function. However, what is so empowering is that this “personal Torah” is not confined to the King.  In this regard, we are all kings, we are all royalty. We are all better off making sure that our “personal Torah”, the one we carry with us wherever we go matches up with Torah, the Torah that we learn from, the Torah that we read upon Shabbat and Holidays.  In watching these two different worlds, I wonder about the types of leaders of these two worlds. I wonder about the people in these “two worlds”.  I wonder about the Torah, the behavioral code that leaders in these “two words” carry with them and remain answerable.  

Peace
Rav Yitz

Tell Me All That You Know; I'll Show You (Robert Hunter & Jerry Garcia - "Bird Song")

 

          Like so many living through “Sheltering in Place”, our family watches the news. We watch both Canadian news broadcasts and American news broadcasts. When we listen to the American news there are two people, in particular, to whom my family and I stop what we doing and pay close attention: Governor Cuomo of New York and Dr. Fauci. Why? They seem to be the only two experts that speak honestly, that give a clear picture and doesn’t mince words. It’s not that we only listen to Governor Cuomo and Dr. Fauci, we only pay attention to experts. It seems kind of obvious, and it is the advice that we give our children. When unsure of something, get information from someone who knows. Who is someone that knows? Normally we assume that an expert knows or at least knows whatever their expertise is in. If a person has an accounting questioning or needs an accountant, one doesn’t ask a doctor. If one has a medical question or needs a doctor, that person doesn’t see a lawyer. When a person has a halachic question or needs to speak to a Rabbi, well the person should probably not seek an answer from a lawyer, a doctor, an accountant or a businessman. We have been taught to seek out experts. Here in Canada, that attitude has remained essentially true. As a result, there hasn’t been a level of mistrust in institutions that have permeated in America. For the past several years, experts have bee denigrated, dismissed, and ignored by certain elected officials claiming to represent the alienated and the ignored. Certainly, as long as there is no need for an expert is not required to handle a problem, then we don’t need an expert. However, if there is an issue or a problem that requires an expert to analyze the data, develop a test, track data, or discover a vaccine, well, experts in society are actually pretty important.
          This week’s Parsha is Tzav. It is also Shabbat HaGadol, the Shabbat that immediately precedes Chag HaPesach, the Passover Festival. Like last week’s Parsha, Parsha Tzav focuses upon KoRBonot (offerings). While last week, we read of God’s commanding Moshe to teach the laws of KoRBonot (offerings) to B’nei Yisroel; this week we read of God commanding Moshe to teach the laws of KoRBonot (offerings) to Aaron and his sons. The Parsha concludes with instructions for Aaron and his sons to remain outside the camp for seven days. These are the seven days required for spiritual and to some degree physical preparation and process required to become an expert. The Priests must remain outside of the camp because they are in the process of purifying themselves for this extremely sacred and vital position, Kohen Gadol.





          Besides Moshe, the Kohen Gadol was the most vital role in Israelite society. It was the Kohen Gadol that served as a vehicle for the common person to draw closer to God. When the common person or the king needed to atone, they would bring an offering to God. However, it was the Priest that had to check for blemishes, It was the priest that had to slaughter the animal in a very precise way. It was the priest that had to sprinkle the correct amount of blood in the correct manner. Later on, it was the priest who became the “spiritual advisor” to the king. Unlike any other position, the Priesthood was based upon two requirements: genealogical lineage and training. The position was promised by God to Aaron and his descendants for eternity (or as long as there was a Temple). The focus of the Parsha is entirely upon Aaron and his sons. Tzav et Aharon V’ Et Banav Leimor Zot Torah Ha’Olah Hee - Command Aaron and his sons saying: This is the law of the elevation offering (6:1-2); Zot Torat HaMacheneh Harkreiv Otah Bnei Aharon Lifnei Hashe el Pnei HaMizbeach - this is the law of the meal offering: the sons of Aaron shall bring it before Hashem to the font of the Altar. Lev. 6:7. Zeh Korbon Aharon U’Vanav Asher Yakrivu La’Adoshem God spoke to Moses saying: This is the offering of Aaron and his sons, which each shall offer to Hashem on the day he is inaugurated 6:12-13. Nearly every offering focuses upon the role that the Kohen: checking to make sure that the offering is blemish-free, that the slaughtering is cleanly, that it is done in the correct manner and at the appropriate time. The entire institution of the Korbonot hinges upon the purity and expertise of the Kohen.
          Our sages understood the importance of experts and learning from experts. Pirkei Avot Ethics of the Fathers teaches us to Asei Lecha Rav- Find for yourself a Teacher. Knowledgable people teach. people with knowledge teach. As much as the sages understood the importance of experts, of knowledgable people transmitting information, they understood the importance of not paying attention to the Am Ha’Aretz the common lay person. An expert has specific knowledge and wisdom that needs to be transmitted. The Kohen’s expertise allowed B’nei Yisroel to achieve a closer relationship with God. An expert finds a vaccine, an expert understands the severity of a situation before more than 200,000 people in America are infected with the COVID 19 virus. An expert understand how to “push down the curve”. From an expert, we learn facts and truth. Yes, we watch the news and listen to the experts here in Canada and in the U.S. and appreciate their depth of truth and the clarity in which they share their expertise.

Peace,
Rav Yitz

Stranger Ones Have Come By Here, Before They Flew Away (Robert Hunter & Jerry Garcia - "China Doll")

One of my politically astute children commented that the recent 35 day U.S. government shutdown was a result of Trump, Stephen Miller, Rush Limbaugh and Anne Coulter’s fear of strangers. According to these politically astute children, the intention of Trump’s wall seems to keep people who don’t look like Trump, Miller, Coulter or Limbaugh nor speak English like Trump, Miller Coulter or Limbaugh out of the U.S. Certainly,  building a wall would be the fulfillment of a Trump campaign promise. Originally, however, he promised that Mexico would pay for the wall. After listening to these politically astute children, I did a little checking about this “wall business” and these “caravans” along the Texas, New Mexico, Arizona, California border, and all the drugs, terrorist, and mayhem. I also did some checking about the border between Canada and the U.S. Guess what I found out? The border between the U.S. and Canada is far more open and porous than the Southern Border. The border between between Canada and the U.S. is much longer and has far less Immigration officers monitoring the border than the US Mexico border. My politically astute children reminded me that according to Trump, Canadians go to the U.S. to shop for sneakers (a Trump Tweet); Mexicans and South Americans bring drugs, MS13 and all the unwanted souls from these other countries. Interestingly enough over the past several years the U.S. Department of Immigration indicated that there has been more people leaving the U.S. and heading into Mexico. Immigration Canada statistics indicate that there has been nearly four times as many illegal border crossing attempts into Canada than U.S. So why does the President focus so much on the Mexican Border and Canadian border?  My politically astute child said the reason was as clear as a beautiful sunny clear Canadian winter’s day? The president perceives that Canadians come from the same Western and Northern European stock  as Americans.  For Trump, Stephen Miller, Anne Coulter, Rush Limbaugh and 44% of Americans who support “the Wall”, the people trying to cross the Southern border are truly strangers. They don’t look like Trump, Miller, Coulter, Limbaugh and the 44% nor do they sound like Trump, Miller, Coulter, Limbaugh and the 44%.

In this week's Parsha, we read from Mishpatim. Moshe is still at Mt. Sinai. However the revelation synanomous with the Aseret Dibrot (Ten Commandments) has come and gone. Instead, God proceeds to present  to Moshe the numerous  mundane laws that affect daily human interaction. There is no shofar blowing nor is there an anticipation of encountering God at the mountain. Rather, there is only God telling Moshe how to decide various legal matters including the damages to be paid if an ox owned by one person gores the ox owned by another person. Or two men are fighting near a pregnant woman and she gets hurt, how does Moshe determine liability/guilt?  How  does one treat a Jewish servant, how are festivals to be observed?, What are the liabilities involved for a person asked to safeguard another’s property? What is the punishment for accidental death or manslaughter?These are just a few of the fifty three commandments (according to the Sefer HaChinuch).  Moshe transmits these laws to B’nai Yisroel and they respond with the words Naaseh v’Nishmah – we will do and learn.  The Parsha concludes with a glowing fire upon the mountain that Moshe ascends once again.

Following the awe inspiring revelation at Sinai in Parsha Yitro, it might seem like a spiritual let down as we read of one law after another. After the revelation of e Ten Commandments, listening to the rules and regulations that govern human interaction might seem tedious. However, buried beneath these rules and regulations is the most sacred of reminders regarding the foundations upon which these executive orders are based.  V’Ger Lo Toneh  V’Lo TilChatzenu Ki Geirim Heyitem B’Eretz Mitzrayim – You shall not taunt or oppress a stranger, for you were strangers in the land of Egypt. The Talmudic Sages in Baba Metzia 59b reminds us that the Torah cautions us regarding our treatment of the stranger no less than thirty six times. No other “executive order”, no other commandment, loving God, Shabbat, circumcision, forbidden foods, uttering a falsehood occurs as frequently  as "loving the stranger" or "refrain from oppressing the stranger".  The Talmudic sages understand this commandment in terms of the “stranger” (the idol worshipper turned proselyte). When the “stranger” ceases worshipping idols and begins the process of Torah study; no one oppresses, mocks or demeans his origins. Later Medieval commentators explain that the “stranger” is not only an idol worshipper turned proselyte, in other words, the spiritually defenseless. The “stranger” is the economically defenseless as well. RaShBam (11^th Century French commentator and Rashi’s nephew) clarifies “Do not oppress him” as  do his work since he has no champion. RaMBaM, the great Spanish commentator, adds a caveat to RaShBam. God defends the defenseless. God protects the widows and the orphans. In the previous Parsha, God reminded Moshe to tell B’nai Yisroel that they were to be a Nation of Priests, that is to say, B’nai Yisroel is supposed embody Godliness here on earth. Caring for the stranger embodies Godliness. Failure to care for the stranger embodies the Egyptian behaviour. 

As we continued talking about the wall, we put ourselves in the shoes of th44%. My politcally astute childrent reminded us that it is human nature to fear the “other” to fear the “stranger”, to fear those who look different and sound different. Human nature has on full display in the White House. Yet Torah, Judeo-Christian morality, liberal democracy and the values with which we raise our children seems to appeal to something that transcends human nature. Instead, we are supposed to strive for something greater than human nature. We are supposed to transcend our fear of the stranger. We are supposed to transcend our trepidation of the “other”. We are supposed to be able to empathize with the stranger. After all, at some point in our history, we were all strangers. For the recently freed slaves standing at the foot of Mt. Sinai, Parsha Mishpatim explained how to create a civil, just, caring and humane society predicated upon law, trust, the sanctity of the human soul, and the necessity for empathy. I am willing to bet that no one has told Trump, Stephen Miller, Anne Coulter, Rush Limbaugh and many of the 44% that their respective ancestors who arrived in the New World wanting to build a new life were strangers also.  

Peace,

Rav Yitz

Once We Grew Into Our; Shoes We Told Them Where To Go (Robert Hunter & Jerry Garcia - "Days Between")

Normally, when our children head off to summer camp, we make sure that they bring two pairs of sneakers. This usually means that they bring an old pair of sneakers that they normally throw out at the conclusion of camp and return with only one pair. The pair that returns with our son has normally been worn to such an extent that we usually need to purchase a new pair of sneakers at the beginning of the school year. Our son went to camp with two pairs of sneakers: one old and one brand new. When he returned from camp, there were two pairs of sneakers: one appearing unworn and one looking more torn up and beat up. Well, school is about to begin, and when we suggest that he disposes of the old torn up and beat up sneakers; he quickly replies that he prefers not to dispose of the sneakers nor does he want another pair of sneakers at this time. He is looking forward to wearing the unworn sneakers. However, for now, he only wants to wear the old, broken in, torn up sneakers.

This week we read from Parsha Ki Tavo. The Parsha begins with Moshe explaining the laws that are specific to B'nai Yisroel’s entry into the Land.  He reminds them of the laws of first fruits, and tithing.  Moshe reminds them that there is a powerful link between God, B'nai Yisroel, and the Land. Each needs the other.  Moshe then describes the ritual specific to this generation that will symbolize their acceptance of the Torah and the covenant.  As they cross the Jordan River, they would inscribe two stones with Kol Divrei HaTorah HaZot Ba'Eir Heiteiv – You shall inscribe on the stones all the words of this Torah well clarified.” Then the stones would be covered with plaster in order to protect the inscriptions. Moshe then reminds B'nai Yisroel that they are now an Am Yisroel– a Nation and no longer B’nai Yisroel – Children of Yisroel.  With that change of status comes responsibility, and Moshe lists the blessings and the curses that will result depending upon Am Yisroel’s behavior.  Moshe concludes his passionate plea to fulfill the covenant by giving Am Yisroel a brief history lesson. He reminds them that they left Egypt and saw all the signs and wonders (they didn’t, rather their parents and grandparents experience the Exodus and witnessed the plagues). Moshe reminds them that he let them for Forty years, and they didn’t eat bread nor drink wine, rather they experienced the miracle of the Manna. He reminds them of the battles they fought and won and finally he reminded them they were ready to begin their new lives in the land.

Certainly, the concluding verses are incredibly uplifting as Moshe passionately explains that they are ready to enter the land. However, there is one verse in this “pep-talk” that reminds us that Moshe is really an old man, a zeide (a grandfather or great-grandfather), who apparently worked in the shmatte business. “V’Oleich Etchem Arbaim Shana BaMidbar – And I led you for forty years in the Wilderness, Lo Valu Salmoteichem Mei’Aleichem V’Na’alcha Lo Valtah Mei’Al Raglecha – your garment did not wear out from on you, and your shoe did not wear out from on your foot.” (Ex. 29:4). Moshe does not explicitly mention the parting of the Yam Suf, nor surreal and miraculous moments at Sinai. Yes, he mentions some battles but shoes and clothes? The fact that they didn’t wear out after all those years; that the miracle? Well yes. Besides water and Manna, this was the one miracle that touched them on a daily basis. This is the one miracle that while it happens, they probably didn’t think about it. At least with the Manna, they had to go and gather it. At least with the Water, they had to go and draw it. However, with clothes and shoes, they would just put them on without any thought, nor effort. Now, looking back, Moshe reminds them that even the smallest miracle, that which was normally taken for granted should be considered miraculous.

Yes, it’s amazing that after two months of camp, neither outgrew nor wore out a pair of sneakers to such an extent that he asked for a new pair. Maybe the miracle is that our son decided that he could wait for a new pair of sneakers. Maybe the miracle is that our son figured he would wait until sneakers went on sale before declaring his desire for a new pair. Maybe the miracle is that our son finally understood the difference between “needing” a pair of sneakers and “wanting” a pair of sneakers.  Whatever the miracle might be; one thing is clear, our son who is a year removed from his Bar Mitzvah seems to have matured, and is ready to begin high school.

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