You Can Trade Your Soul For An Electric Guitar (John Barlow & Bob Weir - "Heaven Help The Fool")

Since last Sunday was particularly quiet, I took a drive and spent the day with my parents. I played some golf with my father, sat by the pool with my mother. When we talk, the subject matter is generally the same thing. My parents spend a lot of time talking to me about our four children: how they have matured, the kind of people they are, their plans, and then, like all Jewish grandparents; they “kvell” (take great joy praising how wonderful their grandchildren are). The next subject is their health. I listen as they share with me their aches and pains and their upcoming doctors' appointments. Often times we discuss Judaism and their Torah classes, and the myriad of questions they may have. Frequently, we discuss the news including politics, Supreme Court decisions and Israel. However, when the news is overly depressing, my parents will discuss sports. After everything that has been going on in Washington DC this past week, my parents and I discussed sports. It was a particularly uninspired week that even my mother joined in our discussion on sports. Thankfully, at this time of year, any discussion centered on sports usually focuses on baseball, free agents, and the trade deadline. We prognosticate as to what our favorite team will do in order to put themselves in the best possible position to win the World Series. During our discussions, my parents and I are always amazed at how a change of environment can truly affect a player’s outlook and performance. Whether it is the organization, the stadium, the fans, the fact that the player has a chance to play in the postseason, or just knowing that they are now playing for a team that wants them; we are always amazed how much better that player performs.

This Shabbat is we read Parsha Balak. In the Parsha, we read an interesting narrative that is filled with suspense, humor, intrigue, an apparent “midseason trade” and even a happy ending. It is interesting to note that throughout the Parsha, the focus is upon the outside world as it relates to the B’nai Yisroel. That is to say, Balak, the king of Moab and the tribe of Midian are the subjects of the Parsha. B’nai Yisroel hovers as the main reason for why the narrative is pertinent; however for once, Bnai Yisroel is not doing something wrong, they are not recipients of God’s anger. Instead, they placidly and temporarily settled on the plains of Moab waiting to enter into Eretz Canaan. Not until the end of the Parsha and only after the narrative of Balak and Bilaam concluded, does the Torah return to a narrative style with Bnai Yisroel as the subject of poor behavior and God’s anger. 

            Bilaam, a soothsayer is hired by Balak to curse Bnai Yisroel. By cursing Bnai Yisroel, Balak believed that this was the only way to defeat Bnai Yisroel since they had successfully waged war on all the indigenous tribes thus far. The donkey that Bilaam rides upon on his way to cursing Bnai Yisroel refuses to respond to Bilaam, Bilaam grows angrier and angrier. The donkey is able to see an Angel of God in the road and Bilaam the soothsayer cannot. So a humorous conversation between Donkey and Soothsayer occurs (this is the funny part). Bilaam eventually realizes that he is unable to curse B’nai Yisroel. Finally, when he is looking from the hills down upon B’nai Yisroel and sees a peaceful, God-fearing community he utters praise instead of curses.   Imagine Balak’s anger and frustration? He hires Bilaam to curse B’nai Yisroel; instead, he blesses B’nai Yisroel! Vayomer Balak El Bilaam Meh Asita Li Lakov Oyvai L’Kachticha V’Hinei

Beirachta Vareich – Balak said to Bilaam, “What have you done to me! To curse my enemy have I brought you – but behold, you have even blessed!” (Num. 23:11) Balak’s frustration is something we can all understand. He believed that Bilaam, a powerful soothsayer/prophet was capable of communing with God and deriving the appropriate sign in order to curse Bnai Yisroel. Bilaam’s response is quite revealing: Halo Eit Asher Yasim HaShem B’Fi Oto Eshmor L’Daber! Is it not so that whatever Hashem puts in my mouth, that I must take heed to speak! Essentially Bilaam explains that he can only say what God would have said. If Balak could have traded Bilaam for another soothsayer, he probably would have.

As awful a person as Balak is, and as mercenary a person Bilaam is, we can learn a lot from the exchange of both men.  Balak hired the soothsayer to do a job for which Bilaam was renowned for doing. Bilaam did not live up to his reputation.  Had Balak issued a curse himself, even if it failed, at least he would have felt empowered.  For Bilaam, at least for that moment, he turned inwards, listened to his soul, listened to the donkey, listened to God and his entire attitude changed. At least for the moment, this mercenary soothsayer offered only blessings to the Jewish people. The fact of the matter is that we need to turn inwards, towards our soul. There, in our own soul, we will find holiness. The funny thing about the trade deadline, sometimes it is the trades that don’t get made turn out to be the best.  Rather than trading for another player –looking outwards; teams decide to stick with the personnel that they have and commit to playing better, commit to exerting greater effort, working harder. They look inward and renew a sense of commitment and purpose. 

                Peace,                   

Rav Yitz 

It Will Require A Change That Hasn't Come Before (Robert Hunter, Jerrry Garcia,& Phil Lesh "St. Stephen")

I realize that we have just completed the first week of July. What does an American do on July 4^th while living in Toronto? I went to work. However I still managed to listen to a baseball game, and watch the fireworks later that evening. During the broadcast of the game, the announcers were already commenting upon the team’s success and whether they will be active at the end of July when Major League Baseball’s trade deadline occurs. The announcer commented upon whether certain players could use a change of scenery in order for them to improve their performance. For the ownership, some players have failed to reach expectations and they assume that a change of scenery will not only help the player but by trading that player, the ownership might get someone who can help the team.

This Shabbat is we read Parsha Balak. In the Parsha we read an interesting narrative that is filled with suspense, humor, intrigue, an apparent “midseason trade” and even a happy ending. It is interesting to note that throughout the Parsha, the focus is upon the outside world as it relates to the Bnai Yisroel. That is to say, Balak, the king of Moav and the tribe of Midian are the subjects of the Parsha. Bnai Yisroel hovers as the main reason for why the narrative is pertinent; however for once, Bnai Yisroel is not doing something wrong, they are not recipients of God’s anger. Instead they placidly and temporarily settled on the plains of Moav waiting to enter into Eretz Canaan. Not until the end of the Parsha and only after the narrative of Balak and Bilaam concluded, does the Torah return to a narrative style with Bnai Yisroel as the subject of poor behavior and God’s anger.

 Bilaam, a soothsayer is hired by Balak to curse Bnai Yisroel. By cursing Bnai Yisroel, Balak believed that this was the only way to defeat Bnai Yisroel since they had successfully waged war on all the indigenous tribes thus far. The donkey that Bilaam rides upon on his way to cursing Bnai Yisroel refuses to respond to Bilaam, Bilaam grows angrier and angrier. The donkey is able to see an Angel of God in the road and Bilaam the soothsayer cannot. So a humorous conversation between Donkey and Soothsayer occurs (this is the funny part). Bilaam eventually realizes that he is unable to curse Bnai Yisroel. Finally when he is looking from the hills down upon Bnai Yisroel and sees a peaceful, God-fearing community he utters praise instead of curses.  Imagine Balak’s anger and frustration? He hires Bilaam to curse B’nai Yisroel, and instead he blesses Bnai Yisroel! Vayomer Balak El Bilaam Meh Asita Li Lakov Oyvai L’Kachticha V’Hinei Beirachta Vareich – Balak said to Bilaam, “What have you done to me! To curse my enemy have I brought you – but behold, you have even blessed!” (Num. 23:11)

Balak’s frustration is something we can all understand. He believed that Bilaam, a powerful soothsayer/prophet was capable of communing with God and deriving the appropriate sign in order to curse Bnai Yisroel. Bilaam’s response is quite revealing: Halo Eit Asher Yasim HaShem B’Fi Oto Eshmor L’Daber! Is it not so that whatever Hashem puts in my mouth, that I must take heed to speak! Essentially Bilaam explains that he can only say what God would have said. Clearly With his plans stymied, Balak leaves Bilaam in great frustration. If Balak could have traded Bilaam for another soothsayer, he probably would have. As awful a person as Balak is, and as mercenary a person Bilaam is, we can learn a lot from the exchange of both men.  Balak hired the soothsayer to do a job for which Bilaam was renowned for doing. Bilaam did not live up to his reputation.  Had Balak issued a curse himself, even if it failed, at least he would have felt empowered. Remember, Balak is afraid. He knows of Bnai Yisroel’s reputation.  He doesn’t stand a chance in a conventional confrontation. If Balak had been educated and was knowledgeable in the arts of “curse issuing”, then Balak’s frustration would have been directed at God and himself.

While it may be easy to trade players who have not lived up to expectations; it is much harder for Balak to trade Bilaam. For that matter, it’s also really hard to trade ourselves. What do we do when we fail to live up to our own expectations? Do we blame others or do we engage in a bit of introspection and try to improve ourselves?  By turning inwards, by examining our souls, we derive the impetus to ask questions, to learn, and to make Judaism more meaningful. Sometimes, a team will decide not get rid of a player whom they think is underachieving. Rather than look for another player –looking outwards; teams decide to stick with the personnel that they have, to re-affirm their confidence in the player, and give the player more opportunity to play. The result is that both the ownership and the player look inward and renew the sense of commitment and purpose.

                Peace,                   

                Rav Yitz

Now, I don't Know But I've Been Told If The Horse Don't Pull, You Got To Carry The Load (Robert Hunter & Jerry Garcia "New Speedway Boogie")

It has been quite a disturbing week. A terrorist attack on a Mosque in Quebec City left people dead and wounded. An executive order that essentially stopped Muslim refugees who have already been vetted by U.S. immigration was prohibited entry in to the United States.  Amid all this troubling news, I had an opportunity to transmit wisdom to my son.  One of the important lessons my grandfather instilled was treat the “little guy” with same decency and respect as the person considered to be important. He understood that we are all connected, we interact with all types of people, so it makes sense to treat everyone fairly and respectfully.  Whether it is the boss or the secretary, the owner of the building or the janitor of the building, the trash collector or the owner of the trash disposal business, it is important to acknowledge and to thank them for their help in making life more convenient. Whether a parent, a family member, a teacher, a coach or a mentor; it is important to acknowledge that our success in life is built upon others investing time in us.  In a sense, we are all part of a team that aids us in our success. This a lesson that my wife and I pass down to our children. They are quite conscientious in thanking people, and acknowledging people. If for nothing else, the lesson imbues in our children the importance of humility and decency. In today’s day and age, these are lessons that we want our children to internalize as well. As our son is well into his Bar Mitzvah preparation; there are moments when he seems to have internalized this lesson. So this past week, my son and I had an opportunity to put this lesson to good use as we fulfilled the Torah’s commandment of the Petteir Chamor – The Redemption of the First Born Male Donkey. Heading down to the Lawrence and Bathurst area, my son and I joined thousands of Jews: : from Bobover Hasidim to Lubavitch Hasidim, old and young, long white beards and clean shaven, black hats and kippot; as we  “redeemed” this first born male donkey in exchange for a lamb.  We listened to Rabbis speak, we watched as a little donkey was led through the crowd and up upon the stage and right behind, someone had the honor of carrying in the lamb. Both animals were bejeweled. The Kohen (the ritual Priest) received the lamb and the donkey was returned to the owner. It is the only time and only opportunity to elevate a non-kosher animal to a level of holiness even if for a brief moment of time.

This week we read from Parsha Bo. The ten plagues culminate with locusts, darkness and finally the killing of the first born. On the night of the last plague, God instructs Moshe to tell B'nai Israel to recognize and observe Rosh Chodesh, the first day of each month. God instructs Moshe to tell B’nai Israel to slaughter a lamb for each family. The blood should be painted onto the door- post. 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 first born, remember this night, remember what God did for B'nai Israel, and how B'nai Israel eventually returned to the land.

                We might have thought that the sanctification of first born, was aimed at human first born. After all, earlier in the Book of Exodus, we read of Pharaoh’s edict to kill the first born male babies. In this Parsha we read of the 10th plague in which all of Egypt’s first born, humans and animals died on that fateful night. However the commandment to sanctify the first born is not only applicable to children but the firstborn of livestock. The Torah adds V’Chol Petteir Chamor Tifdeh V’seh v’ im Lo Tifdeh V’Arafto VChol B’Chor Adam B’Vanecha Tifdeh – Every first issue donkey, you shall redeem with a lamb or kid (Ex. 13:13) Why the donkey? It is not particularly a noble beast like a horse. Instead the donkey is the “blue collar” animal. The donkey schleps.  According to R’Ovadia Sforno, the 16th century Italian Renaissance commentator, explained that the donkey schlepped B’nai Israel’s material goods out of Egypt. This humble beast of burden schlepped stuff for forty years until B’nai Israel entered Eretz Canaan. By acknowledging the donkey, by saying thanking the donkey, by “redeeming” the donkey, we are elevating it to a level of Kedusha (holiness /sanctity) that other animals are unable to attain.

                When we finally left the Petteir Chamor ceremony, my son and I had a chance to talk about what we had just experienced. Yes we agreed that neither of us had ever been in a crowd such as the one we just left. Yes we agreed that the whole ritual seemed rather odd. As odd as it was watching two animals with jewels being exchanged for each other; we understood the symbol of the Chamor – the Donkey. This very odd ritual reminded us of the humble background of the Jewish People; a background which included slavery.  This very odd ritual also reminds that our freedom is attributed to God’s fulfillment of a covenant and a four legged beast of burden carrying B’nai Israel’s material possessions.  As we drove home, our son also came to the realization that this very odd ritual applied to him as an individual. It dawned on him that many people have and will continue to play a role in the various successes that he will achieve and he owes them all an acknowledgement and a thank you.

Peace,

Rav Yitz