Get Back Home Where You Belong ( Robert Hunter & Jerry Garcia - "Row Jimmy Row")

I am always intrigued how our children’s opinions are affected by western culture, the mass media and even our community’s values and standards. When we discuss the concept of heroism, greatness, and what it means to be a hero; the influence of Western Culture and the mass media is most evident. For our nine year old son, heroism is manifest in saving a life and defeating the bad guys by putting one’s own life at risk. For our daughter who has been participating in the Holocaust Educational program entitled “Names not Numbers”, heroism means surviving the most heinous conditions. Yes, the fireman who saves a child from a burning building, the soldier who jumps upon a grenade saving the lives of his company, and the survivor of the Holocaust are all heroes. I completely agreed with them but then I offered a much more subtle, less dramatic definition. Sometimes heroism is evident by dealing with cancer treatments, by going through hard work of rehab. Sometimes heroism is waking up every morning and going to work in order to support a family. In all these cases, heroism is a function of the strength and integrity of the individual’s soul.  In all these cases, heroism is a function of the individual having a sense of sanctified purpose.

This morning we read from Parsha Naso. The Parsha’s 176 psukim make it among the longest single parshiot in the entire Torah.  Its length is also reflected in the wide variety of topics covered including: further description of Priestly obligations, the dedication of offering that each tribe brought prior to the Mishkan’s opening and laws concerning the wayward wife. Each of these seemingly disparate narratives and laws focuses upon a specific segment of the population. However all of the narratives and laws contain a common thread, how to raise the level of holiness. The Parsha also provides a mechanism for the most common individual to achieve spiritual greatness. The individual merely swears a vow to forego wine, grapes, grape products and haircuts for thirty days.  This vow of abstinence could be annulled if the individual comes into contact with death, a corpse. These are the three requirements of spiritual greatness: 30 days, no haircuts, and no grape products. Once those requirements are satisfied, then the Nazir has briefly lived on a higher spiritual plane than need be. As a result the Nazir achieved a higher level of spiritual greatness. Kol Yemai Nizro Kadosh Hu L’Adoshem – all the days of his being a Nazir, he is Sanctified to HaShem (Num. 6:8). Rashi clarifies that “all the days of his status as a Nazir as sanctified” refers to Zo Kedushat HaGuf Milhitamei L’Meitim – the sanctity of the body, which is manifest through abstinence from becoming impure through contact with the dead. Rashi explains that striving towards a higher level of Kedusha, of Holiness is attainable for all of us if only for a limited period of time. Theoretically the possibility of an “inner hero” resides in all of us.

Torah teaches us a valuable lesson. Very often we confuse greatness with size. “Greatness” is not only the courage to make “big” decisions. Greatness is not only initiating or responding to big events and crises. Very often, more often than not, “heroism” and “greatness” are not only big steps but rather the small initial steps that someday build into greatness. All of us can achieve “Greatness” and be “Heroes”. When a child hears this, when an adult learns this, then they become truly empowered to make the mundane activities such as: going to work, going to school, getting involved in the community, engaging in a small simple act of Gemilut Chasadim, sanctified holy and heroic deeds and behaviors.

Peace,

Rav Yitz

Here Beside Him Stands A Man, A Soldier By The Looks Of Him (Robert Hunter & Jerry Garcia - Lady With the Fan)

While we were on vacation, had an opportunity to be holding our son’s hand while walking in New York City.  As we were walking and talking we headed into a kosher restaurant. He saw an elderly man in a suit, a black hat, salt and pepper beard walk in just ahead of us. Our son looked up at me and said, “Abba, look at the Rabbi.” Now our son knows that I am a Rabbi. When asked what I do, he happily and readily tells them that I am a Rabbi. However on that particular day, I was wearing blue jeans, a fleece, winter boots, winter coat and a baseball cap. So when our son told me to look at the “Rabbi” walking in ahead of us; I felt compelled to ask, “How do you know that the man in the suit, black hat, and beard is a Rabbi?” I knew the answer but I wanted him to say it. “Abba, of course he is a Rabbi, look at him, he looks like a Rabbi.” I just looked at our son and then reminded him that I am a Rabbi. “Yes I know that you are a Rabbi, but you don’t look like a Rabbi!”

            In this week’s Parshah, Shmot, we encounter a man who is born a Jew, but he grows up in the Pharaoh’s palace. He is a totally assimilated Jew. Pharaoh’s daughter gives him an Egyptian name, “Moshe” (Ex 2:10). After fleeing Egypt, this well-bred, noble Egyptian, is befriended by a non-Jewish (Midian) priest, and marries his non-Jewish daughter (Ex 2:21). While shepherding his father-in-law’s flocks (Ex. 3:1), he experiences a revelation. Through an insignificant thorn bush that burns, he sees an angel and then God (Ex.3:1-3). God tells Moshe of the covenant and that he has been hired to lead B’nai Yisroel out of Egypt. Moshe humbly explains that he is the wrong person for the job. Mi Anochi Ki Eileich El Paroh - Who am I that I should go to Pharaoh…” (Ex.3:11). He doesn’t believe he has enough credibility to lead.  V’Hein Lo  YaAminu Li  V’Lo Yishmu B’Koli-They will not believe me and they will not heed my voice…” (Ex 4:1). He doesn’t speak well.  Lo Ish  Devarim Anochi…Ki Ch’Vad Peh U’ChVad Lashon Anochi -I am not a man of words…heavy of mouth and heavy of speech” (Ex. 4:10). Funny, Moshe doesn’t look like a leader, a prophet, and lawgiver and more importantly, when Moshe looks at himself, Moshe doesn’t see a leader, a prophet and a lawgiver.

            So what qualities made Moshe look like a leader or a prophet of God?  Typically, the younger generations of extremely old wealthy families tend to be involved in politics and leadership. Families like Kennedy, DuPont, Rockefeller,  Bush  and Trudeau come to mind. The children were taught to be involved and to give back to the community. Moshe, even though the text doesn’t indicate he learned this lesson from his “family”, was like the children of these families. He was brought up in the halls of power, he understood it, he knew how to use it, and he was bred for it. Unlike his Egyptian family however, Moshe also embodied one other absolutely vital quality. Moshe possessed the ability to empathize.  VaYidgal Moshe VaYetzei el Echav VaYar B’Sivlotam -Moshe grew up and went out to his brethren and observed their burdens…” (Ex.2:11). He could just as easily have stayed in the palace or not concern himself with the plight of the “underclass”. Moshe chose to get involved, he chose to make a difference, and he chose to make an improvement. All that was left for God to do was convince, and then command Moshe to lead. Also, God needed to provide Moshe with all the accouterments that Jewish leaders, prophets, and lawgivers required: access to God, and a tool that demonstrates a connection to both God and the people, in this case, a staff.

            So what do we learn from Moshe, and God’s choice of Moshe as the leader of B’nai Yisroel, even if he didn’t look like a leader? First, we learn that leadership means dealing with problems and issues, not ignoring them. Second, a leader is one who is willing to “put him/herself out on a limb” for the benefit of those less fortunate. Third, we learn that it is rare for  people go out of their way to seek solutions to problems, especially when it is easier to tolerate the problems and remain disenchanted, uninvolved, alienated and disinterested. Fourth, greatness in leadership is not found in a looking a certain way but rather responding and behaving in a certain way. You know it’s funny, but maybe Moshe really did look like a leader.

Peace,

Rav Yitz

The Greatness Of Their Movement Is Just As Small As It Is Grand (John Barlow & Bob Weir - "Walk in the Sunshine")

While the Jewish world was celebrating Shavuot, it just so happened that the second day of Shavuot coincided with the Memorial Day Holiday in the United States.  During last Monday afternoon while walking with my children from lunch, I commented that it was Memorial Day in the United States. Our son asked what Memorial Day was. I explained that Memorial Day is the day when Americans remember all the soldiers who died while serving their country.  Our son thought for a moment and said that “I guess if you die for your country that must make you a hero.” Then he asked the next question. “Do you have to die for your country in order to be a hero?” I thought about the following Aggadah, (rabbinic legend) that a teacher once told me about the definition of a hero. One day Rebbe Yochanan was bathing in the Jordan River. Resh Lakish, who was a gladiator, also went to bathe in the river. Only seeing Rebbe Yochanan from the back with his long hair, Resh Lakish mistook him for a woman. When Resh Lakish called out to Rebbe Yochanan, needless to say, he was a bit surprised. Once the two men regained their composure, Rebbe Yochanan said, "Your strength should be devoted to Torah." "Your beauty should be devoted to women," replied Resh Lakish.  Rebbe Yochanan said, "If you repent, I will let you wed my sister, who is even more beautiful than I."  Resh Lakish undertook to repent, but the great gladiator was left so weakened by his decision to repent, he didn't even have the strength to gather up his gear. Then Rebbe Yochanan had him read Scripture and study Mishnah. Subsequently, Resh Lakish became a great man, a great scholar, and Rebbe Yochanan's right hand man (Babylonian Talmud Baba Metziah 84a).

This week's Parsha is Naso. It covers a variety of topics. First we read that once again, God commands Moshe to count. This time Moshe takes a census of the families in the tribe of Levi. Each family has a very specific role concerning the maintenance of the Mishkan (the Tabernacle). After the census, we are reminded that anyone in contact with a corpse is considered impure and must be removed from the camp for a period of time. We are also told that besides capital punishment, certain crimes towards members of the community are punishable by fines. We read about Sotah, the bitter waters a woman accused of adultery must drink. If she survives the ordeal, then she is innocent. On the day the tabernacle was finally completed, each leader of each of the twelve tribes brought gifts. Each day, a different tribe brought these gifts.

Of course, none of these events have anything to do with the Midrash about Resh Lakish's leaving the gladiator world and entering the world of Torah. However, before the twelve tribes bring their respective offerings, we read about those individuals who, if they so choose, can take upon themselves vows of abstinence. They are called Nazarites. In the Haftorah for Parsha Naso, we read about the birth of the most famous Nazir, Samson. The Nazir's vow of abstinence consists of no wine nor grapes, no haircut, no contact with the dead (this includes parents and siblings). His abstinence is a vow of purity; he shall not have any contact with death. "All the days of his abstinence he is holy to God." (Num. 6:8). Interestingly enough, the minimum time frame of this vow is only 30 days. That is all it takes to be considered heroic within this community: no grapes, no haircuts, and no contact with death. 

Ironically, when the Nazir's vow expires, sometime after thirty days, he cannot just re-enter society. Instead, he must bring two offerings to the Kohen: a burnt offering and a sin offering. A sin offering: imagine that! Here is an individual who has voluntarily taken on more restrictions. Here is an individual who has successfully achieved a higher degree of piety. Now, in order to re-enter society, that individual must bring a sin offering. Is this the price for greatness? What is the sin? The sin is that the individual, in his/her attempt to achieve a higher level of piety, must voluntarily cut him/herself off from the community. This contradicts much of what we read in the book of Leviticus and even in Numbers. One is separated from the community when deemed impure by coming into contact with death. Separation from the community is a means of maintaining the spiritual purity of the community. The object is to remain in the community and elevate the holiness and purity of the community. The Nazir's actions contradict the aims of the community. The Nazir cannot join the community in Kiddush. The Nazir cannot prepare appropriately for an upcoming holiday with the rest of the community. (According to Halacha, one prepares for a holiday by cutting hair, washing clothes, and preparing festive meals.) Nor can the Nazir, along with the community help those who grieve. As a result, the Nazir must atone for voluntarily separating him/herself from the community. In a very real sense, there is a bit of a mixed message. Torah recognizes that there are those individuals who may adopt certain fanatical love for Mitzvot and God. However, it is quite clear that the laws regarding the Nazir do not condone fanatic behavior. To the contrary, the restrictions are quite minimal, the time frame is minimal, and the message is clearly unmistakable. Fanaticism, voluntarily cutting oneself off from the community, is a sin. One must atone for this behavior.

So where is the heroism? Heroism is not found in self-absorbed large actions. Heroism is not found in a one-shot deal. Heroism is not found in loud rhetoric. Heroism is found in the humility of small actions. Heroism is found in the constancy of appropriate behavior. Heroism is found in the quiet improvement of the community and the world without calling attention to oneself. Heroism was Resh Lakish. Heroism was coming into the community. Heroism was the acceptance of the daily Mitzvot of Torah Study, Ethical/Menschlikite behavior, Prayer, and Gemilut Hasadim (Acts of Loving Kindness). We learn that heroism and greatness is something we can all achieve. So I explained to my son, that sometimes Heroism and Greatness does not mean one has to die for one’s country. Sometimes heroism and greatness is doing the best one and even succeeding in extremely difficult circumstances. He nodded and said if he behaved, acted like a mentsch, and grew up to be a good person maybe that would make him a hero. I nodded my head and smile.

Peace,

Rav Yitz