Red And White, Blue Suede Shoes; I’m Uncle Sam, How Do You Do (Robert Hunter & Jerry Garcia -" U.S. Blues")

           This week, Canada celebrated its national birthday and early next week, the United States will celebrate its national birthday. Both countries are the embodiment of the “New World'', a world based upon laws, democracy, and a dream that the future is genuinely brighter and more hopeful than the past. Both countries offer possibility, opportunity and aspire to create a society where one ought to be judged by the “content of character”, not by skin color, country of origin, wealth, or family connections. Both countries have always made it clear that no person is above the law: Not the poorest, not the wealthiest, not the meekest, not the most powerful.  So as my children celebrate both Canada Day and Independence Day; I feel compelled to remind them that what they should keep in mind when they celebrate is that more than any form of government more than any form of a society’s basic principle of social organization; Democracy is the holiest form of government and, besides Torah, Democracy is one of the holiest organizing principles of a society. Like Torah, in Democracy the Law is sacred, the law is Holy, and no king, no leader is above the law. Like Torah, Democracy and Law work best when it avoids fundamentalism/extremism of the left and right; but rather sticks to the middle (Deut. 28:14).

          This Shabbat we read from Parsha Pinchas. The first few Psukim of the Parsha is a direct continuation of the previous Shabbat Parsha Balak. There is no elapse of time in the narrative. Balak concludes with a plague upon B’nai Yisroel for its worship of the Moabite /Midianite god, Baal Peor. Aaron’s son Pinchas zealously acts by killing Zimri from the tribe of Shimon and Cozbi the Midianite woman. God tells Moshe to reward Pinchas for his behavior by giving him the Brit Shalom, the Covenant of Peace. This covenant is only for Pinchas and his descendants. Keeping in mind that B’nai Yisroel has now concluded its 40 years of wandering in the wilderness and is poised upon the eastern bank of the Jordan River; a new census is taken. Just like we needed to know how many left Egypt, we now need to know how many will enter Eretz Canaan. After the census is taken Moshe must judge a legal case concerning the laws of inheritance when a man has only daughters. Following this narrative, God commands Moshe to teach the new generation the laws for time-bound offerings including the Shabbat offering, the Rosh Chodesh offering, the offerings for the Shalosh Regalim (Three Pilgrimage Festivals, etc).

          In between the narrative of the Daughters of Tzlophchad and educating the new generation about all time-bound offerings that correspond to Shabbat, Festivals and Rosh Chodesh, Moshe makes a request of God. Acknowledging that he cannot go on forever, Moshe asks God for a successor.  Yifkod Hashem Elohei HaRuchot L’Chol Basar Eish Al Ha’Eidah, Asher Yeitzeh Lifneihem Va’Asher Yavo Lifneihem Va’Asher Yotzieim Va’Asher Y’Vieim V’Lo Tiheyeh Adat HaShem KaTzon Asher Ein LaHem Roeh - May Hashem, God of the spirits of all flesh appoint a man over the assembly, who shall go out before them and come in before them, who shall take them out and bring them in; and let the assembly of Hashem not be like sheep that have no shepherd (Num. 27:16-17). In these two verses, we learn about Moshe’s attitudes concerning the necessary qualities for leadership. A leader “ goes out before the people”, and not lead from behind. Like the shepherd, he looks after all the people including the most vulnerable members of the flock. Moshe does not foist his sons upon the people nor upon God as possible successors to Moshe. Even the way Moshe addresses God in this brief narrative suggests something less particularistic, less elitist, more “democratic” and more focused upon the content of character. Moshe refers to God as “the God of the spirits and all flesh”. Rashi explains that “God of spirits and all flesh” refers to God’s knowledge of the intricacies of the human mind, the complexities of human personality and that each individual’s character permits that person to succeed or fail in certain situations. God’s response to Moshe is simple and straightforward. God points to Joshua Asher Ruach Bo- because in him there is spirit (Num 27:18). Joshua has the necessary and appropriate character needed to lead B’nai Yisroel on the next phase of its national journey. Joshua is not from Moshe’s tribe, he is not Moshe’s son nor nephew. Joshua was evaluated solely upon the content of his character. He has Ruach Bo- the spirit within him. He possesses the right character for the job.

         No, there was no election to name Moshe’s successor, nor did the people choose. Despite that, God and Moshe taught this new generation, and every generation after, an important lesson about society. Certainly there social and religious institutions that were based upon the tribe, and upon birth. The Mishkan would be operated and maintained by the Leviim. Only descendants of Aaron, Elazar, and then Pinchas, could serve as the Kohen Gadol. Apart from the Temple and the institution of animal sacrifices,  leadership was based upon the content of character. Today, we understand that knowledge and the content of character are perhaps the most important qualities in our elected officials,  and our community leaders, especially in communities that aspire to the highest of democratic ideals. As parents, we teach our children to evaluate leaders based upon their knowledge and the content of their character, We hope that as our children make their way in the world, that they will also be judged for their knowledge and the content of their character. After all, judging one by the content of one’s character is as old as Joshua being named Moshe’s successors and as new as the noble experiments of democracy here in the “New World”.

Peace,
Rav Yitz

If I Had The World To Give, I'd Give It To You, Long As You Live (Robert Hunter & Jerry Garcia- "If I Had The World To Give")

           Our eldest daughter works for a Political Action Committee. One of the most important aspects of a Political Action Committee (PAC) is to raise funds in order to help finance state/federal campaigns, to help pass key pieces of legislation, or to promote a political agenda.  One can imagine that in the course of fundraising, certain moral or ethical dilemmas can arise.  Maybe the donor’s beliefs about other issues were totally at odds with the candidate’s positions. Maybe the donor expects a quid pro quo, something in return for the donation.  Maybe the donor’s money derives from ill-gotten gains. Our daughter explained that acceptance of these questionable sorts of donations could damage the integrity, the legal standing, and even the cause that the PAC supports.  She explained that she has no problem refusing donations if it means compromising the PAC’s integrity. She then explained that before she accepts a donation,  research and investigation of the donor occurs. If there is a problem, she returns the money to the donor.

          This Shabbat, we read from Parsha Terumah. In it, Moshe re-ascends the mountain in order to receive the laws, and the blueprint, if you will, for the construction of the Mishkan. The Mishkan will become the portable tabernacle that will eventually permit B’nai Yisroel to gather, to make offerings to God, and to provide a physical dwelling for God. If you are an architect, or if you are an interior decorator, this Parsha goes into tremendous detail about Mishkan’s construction and decoration. Before all the details are presented for construction and decoration, God commands Moshe to tell B’nai Yisroel that the funding for this vital public works project will come from each individual V’Yikchu Li Terumah Mei’eit Kol Ish Asher Yidvenu Libo Tikechu et Terumati – They shall take for me a portion, from every man whose heart motivates him, you shall take my portion (Ex. 25:2). The holiest spot within the community, the most sacred area is based upon each and every individual apportioning a percentage of their assets to the construction of, decoration of, and maintenance of the Mishkan. How incredibly equitable! Everyone is involved and everyone has a stake in the outcome.

          There were no “dues” per se. Rather, each individual had to look within him/herself and be brutally honest. Each individual would give as they saw fit. This was a sacred moment between the individual and God. The object was not to give due to social pressure but rather for the holiest of reasons. However, such a process requires tremendous honesty. Such a process requires us to be sure that our outside matches our inside. Such a process forces the individual to “mean what you say and say what you mean”. Such a process forces the individual to  “talk the talk” and  “walk the walk”. This message is implicit in the design of the Aron, the Ark. V’Asu Aron Atzei Shitim – they shall make an Ark of acacia wood (Ex.25:10).  V’Tzipitah Oto Zahav Tahor Mibayit U’Michutz T’Tzapenu V’Asita Alav Zeir Zahav Saviv – You shall cover it with pure gold, from within and from without shall you cover it, and you shall make on it a gold crown all around (Ex. 25:11).  It makes sense that the outside of the Ark is covered with gold since that will be viewed by the people. However, what is the reason for lining the arc with pure gold from the inside? Rabeinu Chananel, the 11th century North African Talmudist, comments that this arrangement symbolized the Talmudic dictum that a Torah scholar must be consistent; his inner character must match his public demeanor, his actions must conform to his professed beliefs. However, there is no reason to limit such sentiment to Torah scholars. Kol Ish Asher Yidvenuy Libo Tikechu et Terumati – every man whose heart motivates him you shall take my portion. Every man should be motivated to be consistent. Every person’s actions should conform to his/her professed beliefs, and his or her beliefs should be expressed by behavior.

            Every day, we face the struggle to keep the pure gold of our integrity and character the same as the pure gold in our behaviour and connections to our family, friends, and community. The object is to never tarnish that which lies within nor that which lies without. Certainly, we learn the blueprints to Mishkan. Perhaps more importantly, we learn that Shachanti B’Tocham, -a place for God to dwell among his people, depends upon each member of the community seizing upon the opportunity to express holiness, whether Mitzvot l’Ben Adam L’Chavero (Mitzvot that pertains between people) or Mitzvot L’Hashem (Mitzvot that pertain to God.  If we neglect those opportunities, we tarnish the most precious aspect: our soul’s aspiration toward purity and holiness. When I asked our daughter why she is so rigorous in checking the donors and demands that her staff must be so rigorous in checking the donors; she smiled and reminded me that her father is a Rabbi, that she grew up in an observant home and more than anything she learned that personal integrity is based upon behaviour both in the home and outside the home. She reminded me that we don’t behave in a manner or associate with those who tarnish our integrity, our code, and our “brand”. 

Peace

Rav Yitz

The Black Throated Wind Keeps On Pouring In With Its Words Of A Life Where Nothing Is New Ah, Mother American Night, I'm Lost From The Light (John Barlow & Bob Weir- "Black Throated Wind")

           Three ongoing activities have dominated our home this past week. During the day, we take one daughter for her physiotherapy as she rehabs her surgically repaired knee.  We help our youngest daughter get packed and prepared for her gap year in Israel. She leaves next week. After dinner, I sit down and turn on the Democratic National Convention and text with my eldest daughter, a Democratic campaign manager. As I listened to some of the “big names” speak, three of whom my daughter has worked for: Hillary Clinton, Senator Warren, and President Obama, I was struck by a theme that each alluded to and President Obama so eloquently and explicitly pointed out. Speaking from Philadelphia, from the site where the U.S. Constitution was signed, the former president reminded us that the President’s job is to defend the constitution. In order to do that, the President must appreciate the sanctity of the Constitution’s words. the President must understand the meaning of those words. The President must acknowledge that those words are applicable to every American citizen no matter color, gender, religion, voting preference, or ethnic background.  President Obama reminded viewers that the oath of the President is serious, the office weighs heavy and should not be taken lightly nor cavalierly. From President Obama’s perspective, it appeared that the words of the Constitution must be held close to the President’s heart in order for him/her to have the character to fulfill its words.

          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 Sifrei Torah. 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 standard. 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”. Instead of living a life based upon “how much can I get away with”, “What am I entitled to”, “how can I enrich myself”, Judaism reminds the leader that there is a code by which life must be lived.  Judaism understands that we all make compromises. Sometimes we may even, unfortunately, compromise our integrity our values, and our own sense of propriety. Sometimes our drift from the ideal is not even that pernicious. Sometimes we just slowdown or get sidetracked. However, Judaism is about behavior that expresses our relationship with each other and with God. Like a king that needs to periodically check the “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. As we have just started the month of Elul, this notion of self-reflection is even more important. Yet as former President Obama explained, a successful President keeps the Constitution’s words close and every decision must be based upon defending and living by those words. It requires self-reflection, honesty, integrity, and moral character. Funny, these are the same qualities that we try to instill in our children.

Peace

Rav Yitz

Learn to Speak, Speak With Wisdom Like a Child, Directly To The Heart ( Robert Hunter & Jerry Garcia - "Foolish Heart")

Martin Luther King’s birthday was commemorated earlier this week. We acknowledge Dr. King’s birthday by listening to his aspirational and inspirational words of his “I Have a Dream” speech and my kids eagerly watched a bit of NBA basketball during their lunch period in school. (The NBA historically commemorates MLK DAY by playing NBA games during the day in its larger U.S. markets.) A variety of cities also conduct commemorative civic celebrations. Usually, it is a day when city officials, politicians, and pundits reflect on Dr. King’s legacy, his struggle against racism and prejudice in the U.S. as well his aspirations for a more racially tolerant society. Some pundits suggest that because of Dr. King’s call for racial tolerance there became heighten sensitivity and tolerance for all who are alienated because of prejudice: prejudice against people of color, sexual orientation, the physically challenged, and Jews. Amid this time of reflection, it was somewhat ironic that the President’s daughter in law during a campaign event for her father in law made insensitive and mocking comments about former Vice President Biden’s well-publicized lifetime of stuttering. “Joe, can you get it out?”, “Let’s get the words out, Joe.” Apparently, the comments were greeted with muffled giggles and the uncomfortable polite silence when someone crosses an obvious boundary of civility. However, the more poignant and inspiring response appeared in the January 18^th NY Times opinion page. Mr. Chesley B. Sullenberger III (aka Sully, the former airline pilot who made a heroic emergency landing in the Hudson River saving the lives of all the passengers) offered his response entitled “Capt. ‘Sully’ Sullenberger: Like Joe Biden, I Once Stuttered, Too. I Dare You to Mock Me.” Sully explains that imperfections do not define individuals.

This week we read from Parsha Va’Eira.

This Shabbat we read Parsha Va’Eira. In this Parshah, God reassures Moshe after Pharaoh and mocked and dismissed both he and Aharon. God explains the plan to Moshe that Pharaoh’s heart will be hardened after each plague but eventually, Pharaoh will capitulate. God explains the various stages of redemption. The plagues begin. We are supposed to understand that each of these first seven plagues is more severe than the previous plague: Blood, Frogs, Lice, Wild Beasts, Animal plague, Boils, Hail. Moshe requests that Pharaoh allows B’nai Yisroel to worship God for three days, Pharaoh sometimes acquiesces sometimes he doesn’t. Sometimes he asks Moshe to pray on his behalf and sometimes he doesn’t. One thing is clear, that whenever Pharaoh gets his way (a plague ceases), something that would clearly indicate the power of God, Pharaoh acts almost like a child. He returns to his arrogant self-centered nature. Finally at the very end of the Parsha, after the plague of Hail has devastated the land and killed anything that was outside, Pharaoh expresses the evolution of his belief system.

Moshe’s first meeting with Pharaoh concluded with Pharaoh ordering his slaves to produce more from less raw material. Essentially Pharaoh embittered the lives of the Hebrew slaves even more than current levels. The slaves were not at all happy with Moshe. God now sends Moshe back for a second meeting, a second confrontation. For the second time Moshe feels compelled to remind God that he is  Ani Areil Sfatayim – I have sealed (circumcised) lips (Ex.6:12; a euphemism for a speech impediment, traditionally thought to be a stutter). Why does Moshe feel compelled to remind God what God already knew and didn’t seem bothered by? Moshe already explained that he had a speech impediment (Ex.4: 10-2). The first time Moshe informs God that he has a speech impediment, God re-assures Moshe and informs him that his older brother Aaron will be a spokesman when they meet with B’nai Yisroel. Moshe expected that the Elders of B’nai Yisroel would speak on his behalf during his meetings with Pharaoh. Now, God was changing the expectations by instructing Moshe that must speak to Pharaoh. Again, Moshe fears that he is unqualified and his statement of “Ani Areil Sfatayim- I have circumcised (sealed) lips express that fear and anxiety. The Tifferet Israel, Rabbi Israel Lipschitz (1782-1860) commentary on the Mishna explains that a certain king, having heard of Moshe’s fame, sent a renowned artist to paint Moshe’s features.  The painter returned and the Sages proclaimed his work to be that of a degenerate. The King wanted to see for himself so he headed out to the wilderness where Moshe and B’nai Yisroel were camped. Seeing Moshe, the king realizes that the painting did not lie. Moshe tells the king that the painter was accurate and that he had been born with many physical impediments and infirmities and character shortcomings. Moshe explained that he had spent a lifetime learning how to control and conquer these impediments, infirmities, and shortcomings (comment on Mishnah Tractate Kiddushin).

Of course, Moshe will go on to provide some of the most inspired words ever recorded. Regarding Moshe, we will learn that no one had a closer relationship with God, was as great a prophet or leader. Moshe’s impediments, infirmities and character shortcomings became obstacles for Moshe to overcome. These impediments, infirmities, and shortcomings allowed Moshe to identify with the alienated, the downtrodden and the “other”.  Moshe’s struggle to control and conquer his shortcomings reflected the vast amounts of character and intestinal fortitude. No, Moshe’s deficiencies did not define him, rather his character, his internal strength defined him. When Moshe claims Ani Areil Sfatayim; we bear witness to a man engaged in the hard work of character development, overcoming obstacles and growing into the greatness he would ultimately achieve. This is our hard work as well. Whether it is Moshe, Martin Luther King, or Sully Sullenberger, the message remains the same. It is a messaged that I constantly transmit to our children. An impediment, a flaw, or even a poor grade doesn’t define one’s character. Rather the effort used to control an impediment, conquer a flaw or improve upon a poor grade reflects more upon one’s character.

Peace,

Rav Yitz

Don't Give It Up You Got An Empty Cup Only Love Can Fill (Robert Hunter & Jerry Garcia - "Comes A Time")

Among the more interesting experiences that my family and I have enjoyed while living in Toronto, has been experiencing U.S. Presidential campaigns from outside the U.S. First, living outside the U.S. during this time allows for a bit of an escape as opposed to the national obsessing that has been occurring south of the border.  Second, by living outside the U.S, we have wider perspective as part of our “calculus” for voting is now influenced from the perspective of how the rest of the world views the candidate. Third, by being outside of the political storm we can see things a little clearer than those who live in the storm. We have watched the debates. We have spoken frequently to our eldest daughter who has been living in the storm that is a Presidential campaign for nearly 18 months. As we watch the campaign from across the border, there have been numerous times where we have shaken our heads in disgust as this campaign has seemed to be a race to the gutter as Donald Trump has demeaned the process in terms of his language, his behavior, and his lashing out at numerous constituencies including fellow Republicans. However what has been particularly revealing is the insight he has given us into his character. As the campaign has evolved, as incendiary statements have been made, as he didn’t engage in any preparation for the first debate, as tapes were discovered in which he discussed groping women, as he missed an opportunity to apologize and prepare for the second debate, and has polls indicate diminished support for him, Trump began to do something unprecedented. As the futility of campaigning rose, he began planting the seeds of a “rigged election”, that the “fix” was in, and if he anyone but Trump wins, then the new president-elect out to be considered illegitimate. That idea, an idea that he had been sharing at numerous “Trump Rally’s”, now became explicit this week during the third debate. Trump’s stunning closing comment now attempts to spread his sense of futility of his campaign to the futility of the entire voting/electing process.

This Shabbat is known as Shabbat Chol HaMoed Sukkot, the Intermediate Sabbath of Sukkot holiday, one of the Five Scrolls is traditionally read.  On this particular Shabbat, we read from Sefer Kohelet, the scroll of Ecclesiastes. According to the tradition, Shlomo HaMelech, King Solomon, towards the end of his life, wrote this Megillah, this scroll. Tradition has this perspective because the language is not one of optimism but rather realism. This is a person who as “seen it all” – Ein Kol Chadash Tachat HaShemesh – There is nothing new under the sun! There is a certain harsh realism and a certain sense of harsh optimism.  V’Saneiti et HaChayim Ki Ra Alai HaMa’aseh SH’Na’aseh Tachat HaShemesh Ki HaKol Chavel – So I hated life, for I was depressed by all that goes on under the sun, because everyone is futile. The author provides us with a no holds barred sense of comfort. He does not coddle us. He does not baby us. He doesn’t offer any artificially sweetened philosophy, or anything will dull our pain, diminish our disappointment, or ease the fear of death. Rather the author shoves our faces in “reality”, telling us that our labor seems futile, and if it is futile what is the point of it?

Kohelet, the Preacher, explains that life does indeed seem futile. He shares his frustration that he has toiled and had to give to those who haven’t toiled. He shares his frustration that his work, his business seems futile because when the day ends, he is still worrying about his business at night. Kohelet seems to have no internal peace, no ability to appreciate the moment, nor does he seem to have a mechanism that allows him to find a sense of peace amid his perceived futility. So, Kohelet, the Preacher, begins to search, and begins to experiment with the various lifestyles, hoping that he will be able to find internal peace, that he will be able to develop an ability to appreciate the moment.  Certainly has we read the twelve chapters of a man striving for wisdom; we gain insight into his character. Kohelet shares with us what he has learned. V’Ra’iti Ki Ein Tov Mei’Asher Yismach Ha’Adam B’Maasav Ki Hu Chelko – I observed that there is nothing better for man than to be happy in what he is doing; Tov M’Lo Chaf Nachat Mimlo Hafnayim Amal UrUt Ruach -  Better is one handful of pleasantness than two fistfuls of labor and vexation of the spirit; Al T’Vaheil Al Picha V’Libecha Al Yimaheir- Be not rash with your mouth and let not your heart be hasty to utter a word before God,  Ohev Kesef Lo Yisbah Kesef – a lover of money will never be satisfied with money;  Tov Lishmoah Ga’Arat Chacham M’Ish Shomeah Shir K’silim – It is better to listen to the rebuke of a wise man than for one to listen to the song of fools; and finally Sof Davar Ha’Kol Nishma et Ha’Elohim Y’Rah et Mitzvotav Shmor Ki Zeh  Kol Ha’Adam –The sum of the matter, when all has been considered; Fear God and keep his commandments for that is man’s whole duty.

If there was any one individual who might have thought a system was rigged; it was Kohelet.  His sensed of futility is indeed the modern day version of claiming that the system is rigged. Yet Kohelet is a man of great character, he is honest and comes to a powerful realization. The futility is the struggle to acquire, acquire money, fame and power.  Peace is realized by learning to appreciate the blessing that God had provided. The ability to appreciate is a function of wisdom. Wisdom is function of being able to listen to those have experience. Finally, Kohelet, the Preacher, explains that ultimately, the ability to appreciate the moment, the ability to find peace comes from observing God’s commandments because the commandments are based upon finding holiness, in each moment.   Donald Trump could learn a valuable lesson from Kohelet, and instead of thinking the system is rigged against him, maybe he should be a little more introspective like Kohelet. Maybe, then Trump will realize that his shortcoming are about him rather than everyone around him. Then again, maybe not, Trump doesn’t have character nor the intestinal fortitude that Kohelet does to enter upon such a journey.

Peace,

Rav Yitz